A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
Подоба́етъ ᲂу҆̀бо є҆пі́скопꙋ бы́ти непоро́чнꙋ, є҆ди́ныѧ жены̀ мꙋ́жꙋ, тре́звенꙋ, цѣломꙋ́дрꙋ, (благоговѣ́йнꙋ,) че́стнꙋ, страннолюби́вꙋ, ᲂу҆чи́тельнꙋ,
And the Apostle has established a law, saying: "If any man be without reproach the husband of one wife." So then he who is without blame the husband of one wife comes within the rule for undertaking the priestly office; he, however, who has married again has no guilt of pollution, but is disqualified for the priestly prerogative.
Epistle 63Such a one a bishop ought to be, who has been the "husband of one wife". We have already said, that a bishop, a presbyter, and a deacon, when they are constituted, must be but once married, whether their wives be alive or whether they be dead; and that it is not lawful for them, if they are unmarried when they are ordained, to be married afterwards; or if they be then married, to marry a second time, but to be content with that wife. which they had when they came to ordination.
CONSTITUTIONS OF THE HOLY APOSTLESThe canon absolutely excludes from the ministry those who are twice married.
LETTERS 188.12Some people run down the law and marriage. To them it is as if marriage were alien to the new covenant and merely a legalism. What do they say in face of this text? Especially those who have such an aversion to sex and childbirth—what have they to say in answer? Paul himself sets it down that leadership in the church should rest with "a bishop who presides successfully over his household" and that "marriage to one wife" constitutes a household with the Lord's blessing.
The Stromata Book 3Do not let the once-married set at nought those who have come together in marriage for the second time. For continence is a fine thing and admirable. But folk may be pardoned for contracting a second marriage, lest infirmity end in fornication.
Catechetical Lecture 4:26When making a vessel of iron, we entrust the task not to those who know nothing about the matter but to those who are acquainted with the art of the smith. Ought we not, therefore, to entrust souls to him who is well-skilled to soften them by the fervent heat of the Holy Spirit and who by the impress of rational implements may fashion each one of you to be a chosen and useful vessel? It is thus that the inspired apostle bids us to take thought, in his epistle to Timothy, laying injunction upon all who hear, when he says that a bishop must be without reproach. Is this all that the apostle cares for, that he who is advanced to the priesthood should be irreproachable? And what is so great an advantage as that all possible qualifications should be included in one? But he knows full well that the subject is molded by the character of his superior and that the upright walk of the guide becomes that of his followers too. For what the Master is, such does he make the disciple to be.
LETTERS 13"A Bishop then," he says, "must be blameless, the husband of one wife." This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For "marriage is honorable." Some however say, that this is said that he should be the husband of one wife. "Blameless." Every virtue is implied in this word; so that if any one be conscious to himself of any sins, he doth not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary; his life should be unspotted, so that all should look up to him, and make his life the model of their own.
"Vigilant," he says, that is, circumspect, having a thousand eyes about him, quicksighted, not having the eyes of his mind dimmed. For many things occur which permit not a man to see clearly, to see things as they are. For care and troubles, and a load of business on all sides press upon him. He must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and, as it were, breathe fire; he must labor and attend upon his duty by day and by night, even more than a general upon his army; he must be careful and concerned for all.
"Sober, of good behavior, given to hospitality." Because these qualities are possessed by most of those who are under their rule, (for in these respects they ought to be equal to those who rule over them,) he, to show what is peculiar to the Bishops, adds, "apt to teach." For this is not required of him that is ruled, but is most essential to him who has this rule committed to him.
Homily on 1 Timothy 10Therefore, a bishop must be blameless, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach; not a drunkard, not violent, not greedy for gain, but gentle, not quarrelsome, not a lover of money.
be blameless. So that he is aware of no evil in himself. For if he is aware, he acts badly desiring oversight, from which through his actions he has alienated himself.
A bishop must be the husband of one wife. This does not legislate that a bishop must necessarily have a wife, but rather, if he is married, he says, he must not be a second husband. Or that he should know only one lawful wife for marriage; but, when called to the office of bishop, he must fulfill that condition. "So that those who have wives may be as though they had none." (1 Cor. 7:29) And, "I wish that all were as I am," says Paul. (1 Cor. 7:7) And, "He who is married cares about worldly things." (1 Cor. 7:33) How then can a bishop rightly care for worldly matters? Some say that he said this concerning the Church, so that he would not transfer from one to another; for the matter is adultery.
Sober-minded. Awake, discerning, fervent in spirit.
self-controlled. For one ought to have restraint, good manners, and hospitality according to those who lead. Therefore, Paul added the teacher's own characteristic, saying self-controlled:
not a drunkard. Paul says this, not meaning the intoxicated (for that was often the case), but the brazen and arrogant.
Again, not violent, not one who strikes with hands, but one who strikes the conscience of the brothers.
COMMENTARY ON 1 TIMOTHY"Without reproach" can scarcely mean "without critics," since Paul himself had such, but blameless as to living.
COMMENTARY ON 1 TIMOTHYFor they [i.e., various interpreters] say that Paul has spoken thus, so that any man who is brought forward to be a bishop and has taken a wife will live chastely with her, being content with her alone as the recipient of his natural desires. Likewise any man who lives on after the death of his first wife may legitimately take a second wife, as long as he lives in the same way with her as with the first, and ought not be prohibited from becoming a bishop. They say that Paul has laid down a canon here. I accept this view, though I am not persuaded that he lays down a specific rule with regard to the second matter, i.e., that of the eligibility of remarried men for episcopal office.
COMMENTARY ON 1 TIMOTHYThat is, to be adorned with all virtues, so that neither he himself nor others would reproach him. Therefore, if anyone is conscious of sins in himself, let him not seek such a rank, from which he has removed himself by his own conduct. For a leader must be a lamp, so that all, looking upon him, may be enlightened and guided by his life.
If a man bound by the ties of marriage cares about worldly affairs, and a bishop must not care about worldly things, then how does the apostle say, "husband of one wife"? Some suppose that he indicated the celibacy of a bishop. But if this is not what should be understood here, then it means that, having a wife, he can live as though not having one, that is, not submitting to her desires. In saying this, the apostle does not legislate that a bishop must necessarily be married. For how could he who said, "I wish that all men were as I myself am" (1 Cor. 7:7), command this? But if, according to the circumstances of that time, he says, this did happen, then let him be the husband of one wife. This was said also on account of the Jews, among whom polygamy was permitted. Some, however, without any basis supposed that the apostle says this with reference to the church — namely, they say, that a bishop should not transfer from one church to another, because this is adultery.
That is, to be cautious, always vigilant, attentively observant, so as to see everything and always be ready for every needful task.
That is, to act in all things prudently.
That is, beautifully honorable.
For if he is kind, hospitable, and merciful only to the local residents, he is partial. But he ought to be even more generous to strangers, for this more clearly testifies to his love of the brethren.
The qualities indicated before this are required also of subordinates, but most of all they should belong to the bishop.
Commentary on 1 TimothyThen he mentions the qualities of a bishop, when he says it behooves a bishop to be blameless:
first, he describes him in general;
second, in detail, at the husband of one wife.
He says, therefore: I say that he desires a good work; but not everyone is fit for this work: for he must be blameless. Hence it is said of Zachary that he walked in all the commandments and justifications of the Lord without blame (Luke 1:6); whosoever of your seed throughout their families has a blemish, he shall not offer bread to his God (Lev 21:17).
However, it should not be supposed that he must be eternally free of all fault, because it is said: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor should it be said, as some have said, that whoever has sinned mortally after baptism is not fit, because there would be so few. What is required is that he be blameless, i.e., not subject to any sin, because it is unbecoming for one who should be a reprehensor to be reprehensible: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother's eye (Matt 7:5).
Then when he says, the husband of one wife, he describes him in detail:
first, in himself;
second, in relation to the multitude, at having his children in subjection.
In regard to the first he does two things:
first, he lists the virtues with which he should be adorned;
second, from what things his mind should be immune, at not given to wine.
But every moral virtue is concerned primarily with the passions: and there are two which make for sanctity, namely, chastity and sobriety; because the soul is mainly disturbed by the pleasures of touch. Therefore, he mentions, first of all, something that pertains to chastity, when he says, the husband of one wife. He says the same in his letter to Titus (Titus 1:6).
In the interpretation of this passage there is disagreement between Augustine and Jerome, for the latter says that this is to be understood after baptism, because if he had two wives before baptism, or one first and another later, that is no obstacle to ordination, because all this is obliterated by baptism. But Augustine and Ambrose say the opposite, namely, that if he had two before or after, he cannot be ordained.
As a matter of fact, does baptism remove everything?
I answer that it does as far as sins are concerned, but not irregularities, some of which are incurred without sin, since they apply only to members of the Church; but marriage is not a sin even among pagans.
But what is the reason for such a law? Would it not be a greater impediment to have a number of concubines?
I answer that this is interdicted not only by reason of the incontinence involved, but also by reason of what marriage represents, namely, the union between Christ and the Church: There is one spouse, Christ, and one Church: one is my dove (Song 6:8).
Second, he deals with sobriety, when he says, sober: we should live soberly, and justly and godly in this world (Titus 2:12). Here he is stating that a bishop, who is called an overseer, should watch: and there were in the same country shepherds watching, and keeping the night watches over their flocks (Luke 2:8); whereas drunkenness is an obstacle to watchfulness: be sober and watch (1 Pet 5:8).
Third, he describes a quality of mind, when he says, prudent, because prudence rules all the virtues, and a bishop is chosen to rule others: be prudent as serpents (Matt 10:16); who, you think, is a faithful and wise servant, whom his lord has appointed over his family, to give them meat in season (Matt 24:45).
Then he lists the virtues which regulate external actions:
first, in relation to himself;
second, in relation to others.
In relation to the bishop himself, he says, of good behavior, chaste. There is good behavior when the bishop has proper composure in his actions and words: for good behavior suggests beauty, which depends on proportion. He has good behavior, therefore, when he acts and speaks in a becoming manner: rich men in virtue, studying beauty (Sir 44:6).
This is required in bishops, because we judge what is within from what appears outwardly: the attire of the body, and the laughter of the teeth, and the gait of the man, show what he is (Sir 19:27). Therefore, since the bishop is placed before the gaze of men, he should be a man of good behavior. Hence it is said of Ambrose that he refused to ordain certain men, because their gait was dissolute. Furthermore, it sometimes happens that one observes foul things in another's words or actions. To react properly to these, he should have the chastity to feel ashamed, if he sees or hears them: the unchaste eye is the messenger of the unchaste heart (Augustine); for the grace of her modesty is above gold (Sir 7:21).
Then when he says, given to hospitality, a teacher, he treats of the episcopate in relation to others. But a bishop is expected to feed his sheep. Now an alms is of two sorts, namely, spiritual and corporal. Hence he should feed them with both.
In regard to the corporal alms, he says, given to hospitality, i.e., to pilgrims and guests: pursuing hospitality (Rom 12:13); and do not forget hospitality (Heb 13:2); my door was open to the traveler (Job 31:32). In regard to spiritual alms he says, a teacher: and he gave some pastors and teachers (Eph 4:11). And this is the distinctive function of a bishop: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).
Commentary on 1 TimothyNot given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ἀλλ’ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον,
не пїѧ́ницѣ, не бі́йцѣ, не сварли́вꙋ, не мшелои́мцꙋ, но кро́ткꙋ, (не зави́стливꙋ,) не сребролю́бцꙋ,
Let your breath never smell of wine, lest the philosopher's words be said to you, "Instead of offering me a kiss, you are giving me a taste of wine." Priests given to wine are both condemned by the apostle and forbidden by the old law.… Whatever intoxicates and disturbs the balance of the mind, avoid as you would wine. I do not say that we are to condemn what is a creature of God. The Lord himself was called a "wine-bibber," and wine in moderation was allowed to Timothy because of his weak stomach. I only require that drinkers should observe that limit which their age, their health or their constitution requires.
LETTERS 52.11"Not given to wine": here he does not so much mean intemperate, as insolent and impudent. "No striker": this too does not mean a striker with the hands. What means then "no striker"? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them. "Not greedy of filthy lucre, but patient: not a brawler, not covetous;" ... But why does he say, speaking of a Bishop, that he should be "not given to wine, hospitable," when he should name greater things? Why said he not that he should be an Angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. "The good Shepherd giveth his life for the sheep" (John x. 11); and again, "He that taketh not his cross and followeth after me, is not worthy of me." (Matt. x. 38) But "not given to wine," he says; a good prospect indeed, if such are the things of which a Bishop is to be admonished! Why has he not said that he ought to be already raised above the world? But dost thou demand less of the Bishop, than even of those in the world? For to these he saith, "Mortify your members which are upon the earth" (Col. iii. 5), and "He that is dead, is freed from sin." (Rom. vi. 7) "They that are Christ's have crucified the flesh"; and Christ again says, "Whosoever forsaketh not all that he hath, he is not worthy of Me." (Luke xv. 33) Why are not these things required by Paul? Plainly because few could be found of such a character, and there was need of many Bishops, that one might preside in every city.
Homily on 1 Timothy 10This could range widely in meaning from not delivering blows to the point of death to not striking the consciences of the weak with a bad example.
PELAGIUS'S COMMENTARY ON THE FIRST LETTER TO TIMOTHYBeloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent." [1 Timothy 3:3; Titus 1:7] Let us, therefore, contemplate and imitate the faithful who have conducted themselves well in the Lord, as is becoming and suitable to our calling and profession. Thus let us do service before God in justice and righteousness, and without blemish, "occupying ourselves with things good and comely before God and also before men." [Romans 12:17] For this is comely, that God be glorified in us in all things.
Two Epistles on VirginityNot striking without reasonable cause, for sometimes this is permitted, if for a good reason and not with undue fierceness.
COMMENTARY ON 1 TIMOTHYThe apostle is not speaking here about one who is drunk with wine, but about one who is quarrelsome and arrogant.
Here the discussion is not about those who strike with their hands, but about those who unseasonably disturb the conscience of the brethren.
He teaches how one can be neither a drunkard nor a striker. Whoever is gentle will not be quarrelsome. Since he said above that he must be "given to hospitality" (1 Tim. 3:3), he now adds: "not covetous," showing that he will be hospitable if he is not covetous, and at the same time teaching that under the pretext of hospitality he must not accumulate treasures.
Commentary on 1 TimothyThen when he says, not given to wine, not a striker, but modest, he removes the opposite vices. And he removes three things: one pertains to concupiscence; the second to anger; and the third to avarice.
In regard to the first he says, not given to wine. He means more than he actually says: be not drunk with wine wherein is luxury (Eph 5:18). As if to say: not a glutton, not a lush.
In regard to anger he mentions two things: first, in regard to the outward act, not a striker. It is significant that he mentions this after he spoke of wine; but drunkards very easily come to blows. But modest, i.e., patient: let your modesty be known to all men (Phil 4:5). For when Christ was struck, he did not strike in return. Second, in regard to words, not quarrelsome: the servant of the Lord must not wrangle (2 Tim 2:24); but if any man seem to be contentious, we have no such custom, nor the Church of God (1 Cor 11:16). And this, because bishops are the successors of the Apostles, whom Christ instructed to announce peace. Likewise, in his passion Christ said: peace I leave with you, my peace I give unto you (John 14:27).
In regard to temporal things he says, not covetous, because he is appointed judge and coordinator of the Church. If he is covetous, it will be easy for him to fall away from justice: neither shall you take bribes, which even blind the wise and pervert the words of the just (Exod 23:8). But alas! From the least of them even to the greatest, all are given to covetousness (Jer 6:13).
Commentary on 1 TimothyOne that ruleth well his own house, having his children in subjection with all gravity;
τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·
сво́й до́мъ до́брѣ пра́вѧщꙋ, ча̑да и҆мꙋ́щꙋ въ послꙋша́нїи со всѧ́кою чистото́ю {че́стностїю}:
Such a one a bishop ought to be, who has been the "husband of one wife," who also has herself had no other husband, "ruling well his own house." In this manner let examination be made when he is to receive ordination, and to be placed in his bishopric, whether he be grave, faithful, decent; whether he hath a grave and faithful wife, or has formerly had such a one; whether he hath educated his children piously, and has "brought them up in the nurture and admonition of the Lord;" whether his domestics do fear and reverence him, and are all obedient to him: for if those who are immediately about him for worldly concerns are seditious and disobedient, how will others not of his family, when they are under his management, become obedient to him?
Constitutions of the Holy Apostles Book 2"One that ruleth well his own house, having his children in subjection with all gravity." If then "he who is married cares for the things of the world," and a Bishop ought not to care for the things of the world, why does he say the husband of one wife? Some indeed think that he says this with reference to one who remains free from a wife. But if otherwise, he that hath a wife may be as though he had none. For that liberty was then properly granted, as suited to the nature of the circumstances then existing. And it is very possible, if a man will, so to regulate his conduct. For as riches make it difficult to enter into the kingdom of Heaven, yet rich men have often entered in, so it is with marriage.
"Having his children in subjection with all gravity." This is necessary, that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection, would keep a stranger under command? "One that ruleth well his own house." Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house.
Homily on 1 Timothy 10one who manages his own household well, with children in submission with all reverence.
one who manages his own household well. For he who does not know how to rule a single household, or who could not properly govern two or three children by nature, how will he be able to suitably preside over the Church and so great a people? For he must bear examples from his own household.
COMMENTARY ON 1 TIMOTHYWhat is meant by good management, in the case of the children, is that the father is to guide them with wise counsel, such that, if they end up as nonbelievers, it is not his fault.
COMMENTARY ON 1 TIMOTHYAs a good overseer of his children, the father's task is not to abdicate to their opinion but to teach them all the virtues, even if he must act strongly to shape their wills.
INTERPRETATION OF THE FIRST LETTER TO TIMOTHYOne who manages his own household well can quickly become a good ruler of the state — this is something even secular writers affirm.
In his own house he must show an example, for who will believe that a man who could not keep his own son in submission will subdue a stranger to himself? How will he make strangers honorable, when he has allowed his own kin to live dishonorably? "With all dignity" means both in word, and in deed, and in dress — and moreover before all people and at all times.
Commentary on 1 TimothyAbove, the Apostle outlined the qualities of a bishop in himself; now he describes the qualities he should have in view of his relationships to the multitude:
first, to the multitude of the domestic family;
second, to the multitude in the Church, at not a neophyte;
third, to the multitude of unbelievers, at he must have a good testimony.
In regard to the first, he shows what he should be in relation to his own family;
second, the reason for this, at but if a man.
In regard to the first he does two things: first, he shows that it is expected of a bishop that he know how to rule his own family properly;
second, that he instruct his children well, at having his children in subjection.
He says, therefore, that a bishop should rule his own house well, i.e., his family, to govern it properly. Good government involves not only the acquisition of goods, because these are not the end of economy, but its instruments: for its end is a correct life: living at peace in their house (Sir 44:6).
The most important things in the home are the children; therefore he says in regard to them, having his children in subjection, i.e., that he rule his children without being softened by the tenderness of his life, with which he sometimes covers his children.
Among the things required of the children of bishops is that they be chaste; hence he adds, with all chastity, because their evil lives would be a witness against their parents and the bishop: as the judge of the people is himself, so also are his ministers; and what manner of man the ruler of a city is, such also are they who dwell within (Sir 10:2); for the children who are born of unlawful beds are witnesses of wickedness against their parents in their trial (Wis 4:6). The second reason is because people flock to the bishop's house; therefore, his children should be chaste. The opposite of this is described in 1 Kings: when Heli was old, he learned all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle (1 Kgs 2:22). For this, Heli was punished by the Lord.
Commentary on 1 Timothy(For if a man know not how to rule his own house, how shall he take care of the church of God?)
εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδε, πῶς ἐκκλησίας Θεοῦ ἐπιμελήσεται;
а҆́ще же кто̀ своегѡ̀ до́мꙋ не ᲂу҆мѣ́етъ пра́вити, ка́кѡ ѡ҆ цр҃кви бж҃їей прилѣжа́ти возмо́жетъ;
Therefore he asks, "if a man know not how to rule his own house, how shall he take care of the Church of God?" For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house.
Homily on 1 Timothy 10If anyone does not know how to manage his own household, how will he care for the church of God?
Whatever the bishops commanded in these strict matters, not drunkenness, not being violent, but moderation and the like, he who commanded the disciples, "Put to death the members of your body on the earth;" (Col. 3:5) and, "Are some who crucified the flesh of Christ?" (Gal. 5:24) And Christ commanded to take up the cross and follow Him for all. (Matt. 16:24) For why did he not rather command those to be angels, as if according to the measure of mortals? And we say that the highest virtue is of few: but it was necessary to have many bishops, one for each church. Therefore, lest he make the office of bishops, which was necessary, rare or impossible, Paul commands moderate virtue, making the matter itself easy to approach:
how will he care for the church of God. Where there are greater and more numerous affairs.
COMMENTARY ON 1 TIMOTHYA household is nothing other than a small church. Therefore, if he cannot be a good ruler of what is not great, and is easily defined, and easily known, then how can he govern the characters and thoughts — unimaginable — of so many souls? Worthy of attention is the question of why the apostle, while making such demands of laypeople: "Put to death your earthly members" (Col. 3:5), and again: "Those who are Christ's have crucified the flesh" (Gal. 5:24), now demands less of the bishop, not befitting so high a rank, namely: not to be a drunkard, not a striker, and so on. And Christ, commanding to take up one's cross, says: "The good shepherd lays down his life for the sheep" (John 10:11). Therefore Paul ought to have demanded of the bishop that he lead a nearly angelic life, free from passions, befitting the loftiness of his station. Listen: with such strictness in manner of life, few people could be found, yet many bishops were needed who would preside in every city. Therefore the apostle also demanded a moderate virtue, which could be found in many. But now, alas! How far we bishops have fallen, so that not even a shadow of such moderate virtue is found in us! Have mercy on us, O Lord!
Commentary on 1 TimothyThen when he says, but if a man does not know, he gives the reason for his admonition.
For it might be said: if a bishop rules his family well, what does that have to do with his care of the community? And so he says, if a man does not know how to rule his own house, how shall he take care of the Church of God? He that is faithful in that which is least, is faithful also in that which is greater (Luke 16:10).
Yet it frequently happens that some cannot govern a small family well, but do well in large families. But when he says, does not know, this nescience refers to negligence. For one who neglects small things easily neglects greater things; although one who is not bothered by trifles does sometimes do well in more important matters.
Commentary on 1 TimothyNot a novice, lest being lifted up with pride he fall into the condemnation of the devil.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου.
не новокреще́ннꙋ, да не разгордѣ́всѧ въ сꙋ́дъ впаде́тъ дїа́воль.
Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; "not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused.". It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace.
CONSTITUTIONS OF THE HOLY APOSTLESWhat does Paul mean by saying "or he may be puffed up with conceit and fall into the condemnation of the devil"? It doesn't mean he is to be judged by the devil but that he is to be condemned with the devil. The devil, after all, won't be our judge. He himself fell through pride. Like him, one who has become godless on account of pride will be condemned to everlasting fire. We are to consider carefully, Paul is saying, to whom a position of eminence is given in the church, lest the person being lifted up should through pride fall into the very judgment into which the devil fell.
SERMONS 340A.2His rank should not arouse feelings of pride in the superior, lest he himself lose the blessing promised to humility or "lest being puffed up with pride he fall into the judgment of the devil."
THE LONG RULES, Q.30.RFor, I saw, saith the Lord, Satan like lightning fall from heaven; for being puffed up because of the service entrusted to him by God for the good of men, and because it was his office to move the air for man and regulate its motion for his uses, and deeming that he had of himself advanced of his own will to this height, he usurped to himself the worship due to God, and was forthwith hurled down. For the Apostle again when instructing Timothy not to be hasty in conferring office on a neophyte—one, that is, who has but recently been converted to the faith, thus addressed him: Not a neophyte, lest being puffed up he fall into the condemnation of the devil; which, says the Apostle, the devil suffered through being puffed up, and has hereby clearly shown why he was hurled down, namely, by his being puffed up, deeming himself to be God, whence also he had the wish to communicate his own disease to man, saying: Ye shall be as Gods.
The Christian Topography, Book 3Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them. Pride inflicts far more injury on everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? "Lest he incur the condemnation passed on the devil." The man who is puffed up with his own importance falls into the judgment of the devil.
HOMILIES 95Indeed, nothing so estranges from the mercy of God and gives over to the fire of hell as the tyranny of pride.… Therefore, let us check this puffing up of the soul, and let us cut out this tumor, if we wish to be pure and be rid of the punishment prepared for the devil. Listen to Paul declaring that the proud must suffer those very penalties: "Not a new convert, lest he be puffed up with pride and incur the condemnation passed on the devil."
HOMILIES ON JOHN 9.2"Not a novice." He does not say, not a young man, but not a new convert. For he had said, "I have planted, Apollos watered, but God gave the increase." Wishing them to point out such an one, he used this word. For, otherwise, what hindered him from saying, "Not a young man"? For if youth only was an objection, why did he himself appoint Timothy, a young man? (and this he proves by saying to him, "Let no man despise thy youth.") Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, "From a child thou hast learned the holy Scriptures." And that he practiced intense fasting is proved by the words, "Use a little wine for thine often infirmities"; which he wrote to him amongst other things, as, if he had not known of such good works of his, he would not have written, nor given any such charge to his disciple.
But as there were many then who came over from the Heathen, and were baptized, he says, "Do not immediately advance to a station of dignity a novice, that is, one of these new converts." For, if before he had well been a disciple, he should at once be made a Teacher, he would be lifted up into insolence. If before he had learnt to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, "Lest being lifted up with pride, he fall into the condemnation of the devil," that is, into the same condemnation which Satan incurred by his pride.
Homily on 1 Timothy 10He must not be a recent convert, lest, being arrogant, he fall into the judgment of the Devil.
He must not be a recent convert. It does not mean the younger person, but one recently instructed in the faith. For Timothy himself was also younger. "For no one should despise your youth," (1 Timothy 4:12) he says as he goes on. For he who is still a student ought, if anyone makes him a teacher, to be proud and confident.
he fall into the judgment of the Devil. To the same, Paul says, to the Devil, a judgment, into which he fell out of madness.
COMMENTARY ON 1 TIMOTHYThe Apostle speaks here not of one who was young in age, as Timothy was young, which we learn from Paul's words: "let no one despise your youth" (1 Tim. 4:12), but of a recent convert. For, he says, "I planted" (1 Cor. 3:6). Since many of the pagans were converting and being baptized, do not, he says, immediately elevate the newly baptized to such authority.
If anyone, before being a proper disciple, becomes a teacher, he will, he says, become puffed up and fall under the same condemnation and punishment to which the devil is subject for his pride.
Commentary on 1 TimothyThen he shows how he should behave in regard to the multitude within the Church, in which he should not be new in the faith, but seasoned. Hence he says, not a neophyte, i.e., just recently received into the faith: of these men who have companied with us all the time that the Lord Jesus came in and went out among us (Acts 1:21); gather unto me seventy men of the ancients of Israel whom you knowest to be ancients and masters of the people; and you shall bring them to the door of the tabernacle of the covenant and shall make them stand there with you (Num 11:16). But, as it is said: venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is gray hairs (Wis 4:8).
For it sometimes happens that grace abounds in certain neophytes, who, along with their youth, have the morals of older persons and who are dispensed from this requirement, as happened under the divine inspiration in the case of Ambrose. Hence what the Apostle says here applies to those who are neophytes both in age and in virtue. The reason for this is lest, being puffed up with pride, he fall into the judgment of the Devil. For when someone new in the faith is promoted to some state, he may think himself better than others and regard himself as indispensable; as though without him the Church could not function.
And he says, of the Devil, because he was damned because of the sin of pride.
Commentary on 1 TimothyMoreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
δεῖ δὲ αὐτόν καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου.
Подоба́етъ же є҆мꙋ̀ и҆ свидѣ́тельство добро̀ и҆мѣ́ти ѿ внѣ́шнихъ, да не въ поноше́нїе впаде́тъ и҆ въ сѣ́ть непрїѧ́зненꙋ.
This is not the praise given a man by a few wise and just people but popular report. Indeed, popular report bestows greatness and renown on a man, which is not desirable for its own sake but is essential to the success of good men in their endeavors to benefit their fellow men. So the apostle says that it is proper to have a good report of those that are without. For though they are not infallible, the luster of their praise and the odor of their good opinion are a great help to the efforts of those who seek to benefit them. This popular renown is not obtained by those who are highest in the church, unless they expose themselves to the toils and hazards of an active life.
REPLY TO FAUSTUS THE MANICHAEAN 22.56For when St. Paul said, "Moreover he must have good testimony from them that are without," he does not do away with careful and exact scrutiny, nor does he set up this testimony as a chief sign of assurance about such men. But having listed many requirements already, he added this one afterwards, to show that we must not be content with it alone for this kind of election but only take it into account along with other considerations. For it often happens that popular report is false.
ON THE PRIESTHOOD 2.4"Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil."
This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, "the husband of one wife," though elsewhere he says, "I would that all men were even as I myself!" that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, "That thou shouldest ordain elders in every city, as I had appointed thee."
But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report "also," he says, that is, besides other qualities.
What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, "Through evil report and good report"? Because it was not his life that they assailed, but his preaching. Therefore he says, "through evil report." They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest.
Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies.
But how does he "fall into a snare"? By falling often into the same sins, as those who are without. For if he be such a character, the evil one soon lays another snare for him, and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he, whose life is blameless, should be ill-reported of, we may infer from the words of Christ; "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven."
But what if one be falsely accused, and from peculiar circumstances be slandered? Well this is a possible case; but even such an one ought not to be promoted. For the result is much to be feared. Therefore it is said he should have "a good report," for your good works are to shine. As therefore no one will say that the sun is dark, not even the blind, (for he will be ashamed to oppose the opinion of all,) so him that is of remarkable goodness no one will blame. And though, on account of his doctrines, the Heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it.
Homily on 1 Timothy 10The wishes of the congregation and the testimony of the populace should certainly be waited for. The opinions of the nobles and the choice of the clerics should be asked for. These are the procedures ordinarily observed in the consecrating of bishops by those who know the decrees of the Fathers. That would be to preserve in every way the requirement made by apostolic authority which demands that a bishop who is to be in charge of a church must be supported not only by the testimony of his congregation but by a good reputation among outsiders as well. No opportunity for such a scandal should be left. One who is going to be the teacher of peace is himself consecrated in peace and in harmony pleasing to God, through the common efforts of all.
LETTERS 10.4Moreover, he must have a good testimony from those outside, so that he may not fall into reproach and the snare of the Devil.
from those outside. Outside, says the Greeks. Observe the precision. What then if he is bad, but has a good testimony? This is impossible. For it is beloved for the most upright to be testified to by enemies. But this, along with other things, requires good qualities; for he also shows a bond. But what if, being good, he is despised concerning his life? Difficult indeed, but such a one must not become a bishop. And if from those outside, much more from the brothers.
so that he may not fall into reproach. It is fitting for one who is bad to be reproached and insulted.
and the snare of the Devil. For if he is, he says, evil in some way, he easily sets another trap for him. For if he turns from being insulted and abused to sins, he falls into another passion of anger and resentment; for no one can endure insult without anger.
COMMENTARY ON 1 TIMOTHYTherefore let us see by what order the high priest is appointed. It says, "Moses called together the congregation and said to them, 'This is the Word that the Lord commanded.' " Although the Lord had given them commands about appointing the high priest and had made his choice, the congregation was still called together. For in ordaining a priest, the presence of the people is also required that all may know and be certain that from all the people one is chosen for the priesthood who is more excellent, who is more wise, who is more holy, who is more eminent in every virtue, lest afterwards, when he stands before the people, any hesitation or any doubt should remain. This is also what the apostle taught when he spoke about the ordination of a priest: "It is necessary to have a good witness from those who are outside."
HOMILIES ON LEVITICUS 6.3.1This reason is foremost, and in no way weaker than the ones already mentioned, that it is not prudent to entrust the care of others to such a one and to offer such great power so quickly. Why? Because he has not yet given proof of his life and manners, and it is not yet certain as to whether anything is left of his former life, since the devil has many devices to use against him. These are such that he may fall back into old sins. Indeed, because it seems that he has moved away from his former and worse state, he cannot be corrected in the direction of better things, for he is now seen to have had the nurture of others entrusted to him instead.
COMMENTARY ON 1 TIMOTHYThat is, from the pagans, so that they too would not reproach him for anything, but on the contrary, would respect him. But what if he appears good to them, yet in reality is not so? This will present a great difficulty. For enemies reproach righteous people. However, the apostle sets forth not this alone, but together with the other virtues, saying: "he must also have a good testimony." But what if they speak ill of him without cause, in order to slander him? This cannot be, because even they respect a man of blameless life. They reproach his teaching, not his life, just as they did not call the apostles fornicators and impious men, but deceivers, which pertained to the preaching alone. But if such a case should arise that a man is falsely slandered, he still must not be appointed bishop. For it must not be that anyone's soul should not be illumined by its lamp. "Let your works shine," He says, "so that people may see" (Matt. 5:16). And if one must have testimony from enemies, then all the more so from friends.
He has in mind the reproach from the pagans, which can cut short the beneficial effect of preaching.
Either that they will soon put him to death, or that he will fall into the very same sins as they. And to be a stumbling block for many is also a snare of the devil.
Commentary on 1 TimothyThen when he says, moreover, he must have a good testimony, he shows how the bishop must behave in relation to the multitude of unbelievers:
first, he must have a good reputation: walk with wisdom toward those who are without (Col 4:5); having your conversation good among the gentiles (1 Pet 2:12). And this is required of a prelate, because the character of the entire congregation is judged from the prelate.
But this seems to be opposed to what is stated in 2 Corinthians: by evil report and good report (2 Cor 6:8).
I answer that evil report sometimes arises from sin in the one concerning whom there is an evil report; and this is what he forbids here. But sometimes it arises from the malice of the detractor; and in this case one must be patient. And this is what the Apostle has in mind there. But here he is speaking on the question of elevating one to the office of bishop; if such a person is good and has become the target of evil reports, he must bear it patiently.
Second, he assigns the reason, when he says, lest he fall into reproach. Here he touches upon a double danger, namely, lest he fall into reproach and lose his authority: hypocrite, cast out first the beam out of your own eye, and then shall you see to cast out the mote out of your brother's eye (Matt 7:5). Second, lest he fall into the snare of the Devil, for enduring impatiently and thus inciting his enemies to hatred or despair. That bishop is hateful to the laity is due to his negligence in worshiping God with divine praise: you have departed out of the way and have caused many to stumble at the law: you have made void the covenant of the Lord; therefore, have I also made you contemptible and base before all people (Mal 2:8).
Commentary on 1 TimothyLikewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς,
Дїа́конѡмъ та́кожде чи̑стымъ {чє́стнымъ}, не двоѧзы̑чнымъ, не вїнꙋ̀ мно́гꙋ внима́ющымъ, не скверностѧжа́тєльнымъ,
What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, "I give no new commandment to you, but an old commandment, which you have heard from the beginning." In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again.
DEFENSE OF THE NICENE DEFINITION 2.5Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters.
"Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless."
Homily on 1 Timothy 11Deacons likewise must be honorable, not double-tongued, not given to much wine, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience.
For what reason did Paul pass over the elders [πρεσβυτέρους]? Because he mingled them with the bishops themselves. For what he said about the bishops, he also applies to the elders: since they too are similarly priests, and have been entrusted with the duty of teaching.
not double-tongued. That is, deceitful and traitorous.
not given to much wine. Paul did not say: "Do not get drunk" (for this was very common), but rather, "Do not drink excessively." For even if, he says, they do not get drunk, yet the tone of the heart slackens.
with a pure conscience. He demands faith and life.
COMMENTARY ON 1 TIMOTHYKnowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.
Epistle to the Philippians 5Since the ministry of deacons is at least as much toward the women in the community as the men, their integrity is all the more important. They are to be honorable and sincere in performing the duties assigned to them by the presbyters.
COMMENTARY ON THE FIRST LETTER TO TIMOTHY"Not double-tongued" means that the deacon is not to be a person who says one thing to one person and something else to another.
INTERPRETATION OF THE FIRST LETTER TO TIMOTHYWhy then did the apostle omit the presbyters? Because everything he said about bishops applies to the presbyters as well. Indeed, they too have received the right of teaching and leadership in the Church, and yield to bishops only in the right to perform ordination. So then, he says, deacons likewise, that is, must have the same qualities, namely: be hospitable, gentle, not quarrelsome, and so forth.
They must, he says, besides what has been said, also have honor.
That is, not crafty, not cunning, not holding one thing in mind while saying another — one thing to some, and another to others.
He did not say "not drunkards," because that is already extremely base, but "not given to much wine." For some, although they do not get drunk, nevertheless drink a great deal and weaken the disposition of the soul. The ancients, when entering the sanctuary, completely abstained from the use of wine. "Greedy for gain" refers to one who refuses no profit, no matter where it comes from. Understand "not greedy for gain" here as meaning incorruptible and not covetous.
Commentary on 1 TimothyThen when he says, deacons in like manner, he shows what pertains to deacons, which in Greek means the same as ministers. For in the early Church there were three orders, as Dionysius says: bishops, priests, and ministers, and they were not divided into various stages, but all were of one order because of the scarcity of ministers and the newness of the Church.
First, therefore, he shows how deacons should be in themselves;
second, in relation to others, at the women in like manner.
In regard to the first he does two things: first, he shows what qualities they should have in themselves;
second, how they are to be examined, at and let these also.
In regard to the first he does three things: first he shows the qualities of which they should be possessed in regard to their own bodies;
second, in regard to external things, at not greedy of filthy lucre;
third, in regard to other things, at holding the mystery of faith.
In regard to the body he does two things:
first, in regard to the qualities of the whole body;
second, in regard to the bridling of the tongue, at not double-tongued.
He says, therefore: I say that bishops are obliged to be chaste; and the same applies to deacons, because the contrary makes one unfit for spiritual tasks, for it turns the spirit away from spiritual things, whereas it is necessary that the spirit be elevated for the performance of such tasks: be clean, you who carry the vessels of the Lord (Isa 52:11); let your loins be girt (Luke 12:35).
Then he shows how they should be in regard to the tongue, which is used for speaking and for tasting. In regard to the first he says, not double-tongued: the tongue of a third person has disquieted many, and scattered them from nation to nation (Sir 28:16). For a double-tongued person has two tongues. Such deacons would not be ministers of peace.
In regard to the second he says, not given to much wine: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely, they who pass their time in wine and study to drink off their cups (Prov 24:29); woe to you who are mighty to drink wine, and stout men at drunkenness (Isa 5:22).
Then when he says, not greedy of filthy lucre, he shows how they should be in regard to external things.
For the desire of gain not only turns a person from justice, but also from the truth, so that he says things that are not becoming. Consequently, deacons are forbidden temporal gain, in which is understood no dishonest gain.
Commentary on 1 TimothyHolding the mystery of the faith in a pure conscience.
ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.
и҆мꙋ́щымъ та́инство вѣ́ры въ чи́стѣй со́вѣсти.
And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?
Homily on 1 Timothy 11The mystery of faith is the passion of Christ, out of which comes the redeeming process by which our salvation is won. "The clear conscience" refers to the fact that the person who knows this mystery purely is not confounded by the spectacle of Christ's humiliation, or, it means that this mystery should be preached straightforwardly, piety not requiring anything beyond the statement itself.
PELAGIUS'S COMMENTARY ON THE FIRST LETTER TO TIMOTHYThe mystery of faith referred to by the apostle here is the teaching about Christ, which he is about to expound in what follows.
COMMENTARY ON THE FIRST LETTER TO TIMOTHYThat is, with the keeping of the right dogma, having also a blameless life. For a pure conscience comes with a blameless life.
Commentary on 1 TimothyBut in regard to performing he says, holding the mystery of faith in a pure conscience: first, he instructs them in regard to the faith; second, in regard to purity of conscience.
Hence he says, the mystery of faith, and not faith, i.e., have not only the faith, but an understanding of that which is hidden under faith. For a mystery is something hidden: because ministers should know not only those matters about the faith which are known to the people, but also its mysteries, because they are obliged to instruct others: being ready always to satisfy everyone who asks you a reason of that hope which is in you (1 Pet 3:15).
Also a pure conscience, because an impure one makes one err in matters of faith: the end of the precept is charity from a pure heart and a good conscience and an unfeigned faith (1 Tim 1:5).
Commentary on 1 TimothyAnd let these also first be proved; then let them use the office of a deacon, being found blameless.
καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες.
И҆ сі́и ᲂу҆́бѡ да и҆скꙋша́ютсѧ пре́жде, пото́мъ же да слꙋ́жатъ, непоро́чни сꙋ́ще.
None could rightly be ordained a minister in the church if the apostle had said, "If any is without sin," where he says, "If any is without crime"; or if he had said, "Having no sin," where he says, "Having no crime." Because many baptized believers are without crime, but I should say that no one in this life is without sin—however much the Pelagians are inflated, and burst asunder in madness against me because I say this: not because there remains anything of sin which is not remitted in baptism; but because by us who remain in the weakness of this life such sins do not cease daily to be committed, as are daily remitted to those who pray in faith and work in mercy.
AGAINST TWO LETTERS OF THE PELAGIANS 1.14.28For, since it is written, "That one should first be proved, and so minister" (1 Tim. iii. 10), much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people's ruin. There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders (1 Tim. iii.). But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities. Orders, then, should be risen to in an orderly way: for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it. And, seeing that the same apostle teaches his disciple, among other directions with regard to sacred orders, that hands are to be laid hastily on no man (1 Tim. v.), what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister?
Register of Epistles, Book 9, Epistle 106And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?
Homily on 1 Timothy 11And let these also first be tested; then let them serve as deacons, being blameless.
And let these also first be tested. Just as, Paul says, the bishops, so that they may not be beginners.
COMMENTARY ON 1 TIMOTHYJust as, he says, regarding the bishop I required that he not be a recent convert, so I require that these also not be admitted to the ministry without having been tested, but only after having been sufficiently tested and found to be blameless—just as no one would entrust a newly purchased slave with any managerial position before he has proven himself worthy of it over time.
Commentary on 1 TimothyThen when he says, and let these also first be proved, and so let them minister, he shows how they should be examined.
For someone might say: I consider all men good; for this ought to be in your character. But for their promotion all are to be examined; hence they too are examined. Hence he says, and let these also first be proved and so let them minister,
having no crime, i.e., no mortal sin. For he is not demanding that they be free of venial sin: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). Nor does he say, had no crime, but having no crime, i.e., those who are notorious have the crime of bad repute. Otherwise, this would disgrace the keys of the Church.
Commentary on 1 TimothyEven so must their wives be grave, not slanderers, sober, faithful in all things.
γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσι.
Жена́мъ та́кожде чи̑стымъ {чє́стнымъ}, не клевети̑вымъ, (не нава́дницамъ,) тре́звєннымъ, вѣ̑рнымъ во все́мъ.
Paul does not refer here to women deacons, since these are not allowed in the church. It is heretics who have such persons. The reference here is to women in general.
COMMENTARY ON THE FIRST LETTER TO TIMOTHY"Even so must the women be grave, not slanderers, sober, faithful in all things."
Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.
Homily on 1 Timothy 11Women likewise must be honorable, not slanderers, but sober-minded, faithful in all things.
Women, not just any women, but deaconesses. For what did Paul wish to mention among the clergy, women of any kind?
not slanderous. What was said above: not to be double-tongued.
but sober-minded. For the female sex is not to be trusted. Therefore, one must be sober and watchful. For as much as they are more susceptible to deceits, so much so do they need sobriety.
faithful in all things. In faith and life.
COMMENTARY ON 1 TIMOTHYThe apostle speaks not of some random women, but of deaconesses. For this ministry is very necessary and beneficial for the Church. If he were not speaking of them, what need would there be to speak of women in the midst of a discourse about male deacons?
That is, not slanderers who, as is typical of old women, go from house to house and whisper about one another behind their backs.
That is, to be vigilant. Since this kind is fickle and easily deceived, they must not, he says, be drowsy, but be alert and watchful.
That is, be steadfast both in word and in deeds.
Commentary on 1 TimothyThen when he says, the women in like manner, he shows how they should be characterized:
first, he gives his instruction;
second, the reason, at for they who have ministered well.
In regard to the first he does two things:
first, he shows how they should have been characterized in regard to their wives, which they had in the early Church, and he speaks on behalf of that state;
second, in regard to their children, at who rule well their children.
In regard to the first he does two things:
first, he describes what their wives should be;
second, how they should be in regard to them, at let deacons.
Of their wives he requires four things, namely, chastity, modesty, sobriety, and faithfulness.
He says, therefore, in like manner; as he said of deacons, so of women he says that they should be chaste: a holy and shamefaced woman is grace upon grace (Sir 26:19). Likewise moderate in speech, not slanderers: if a serpent bit in silence, he is nothing better who backbites secretly (Eccl 10:11). And sober, which is the most brilliant of a woman's ornamentation: in like manner women adorning themselves with modesty and sobriety (1 Tim 2:9). Faithful in all things, both to God in regard to the true faith, and to their husbands.
But what sin is a deacon guilty of, if his wife is evil?
I answer that a person is excluded from an office not only for his own sins, but for any obstacle to its proper functioning. Therefore, if in addition to their own sins their women could be sinful, two obstacles would arise: first, since they are evil, they need more care, so that their husband has less time to devote to the Church's ministry. Second, because men are depraved by their wives. He would also be in danger, because many of the Church's ministers must enter other people's houses.
But the Cataphrygians said that since deacons must deal with women in their ministrations, let women be ordained to sacred orders.
But it should be noted in the law some women are sometimes called deaconesses, not because they have this order, but by reason of some other office they render the Church; as in Greek a minister is called a deacon.
Commentary on 1 TimothyLet the deacons be the husbands of one wife, ruling their children and their own houses well.
διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων.
Дїа́кони да быва́ютъ є҆ди́ныѧ жены̀ мꙋ́жїе, ча̑да до́брѣ пра́вѧще и҆ своѧ̑ до́мы:
"Let the Deacons be husbands of one wife."
This must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure.
"Ruling their children and their own houses well."
Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.
Homily on 1 Timothy 11Let deacons be the husbands of one wife, managing their children and their own households well. For those who serve well gain for themselves a good standing and great confidence in the faith that is in Christ Jesus.
husbands of one wife. You see how the same things are required from deacons as from bishops? These things must also be accepted concerning deaconesses.
managing their children and their own households well. He places this everywhere, wishing to bring the reproof upon them from home.
For those who serve well. Those who have entrusted themselves to the lesser things will quickly come to progress and boldness in Christ.
and great confidence. But who would have confidence in the faith of Christ, except the one who lives with faith and a righteous life?
COMMENTARY ON 1 TIMOTHYDo you see that the apostle requires from deacons the very same virtue that he required from bishops? For they too must equally be pure and blameless.
He speaks everywhere about the management of children, so that others may not have occasion for scandal.
Commentary on 1 TimothyAbove, the Apostle showed what should be the character of deacons and their wives; here he shows how deacons should behave toward their wives and children and family:
first, he gives the advice;
second, the reason, at for they who have ministered well.
He says, therefore: I have said that the wives of deacons should be chaste: and if chastity must be possessed by their wives for the good of the deacons, it is double necessary in the deacons, that they may be entirely free of contact with women. But because there would be so few men who could fulfill this requirement, he says that at least they should be husbands of one wife; because if they have had several, it is a sign of incontinence, and against the signification of the sacrament of matrimony. That is why the Lord instituted matrimony as a state of one to one. That is also why the first wife is blessed, but not the second.
Then he admonishes him how he should behave toward his children, when he says, who rule well their children, by instructing them well in good discipline and a good life: have you children? Instruct them and bow down their neck from their childhood (Sir 7:24).
Commentary on 1 TimothyFor they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.
οἱ γὰρ καλῶς διακονήσαντες βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται καὶ πολλὴν παρρησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ.
и҆́бо слꙋжи́вшїи до́брѣ степе́нь себѣ̀ до́бръ сниска́ютъ и҆ мно́гое дерзнове́нїе въ вѣ́рѣ, ꙗ҆́же ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ.
The keeper of the wine cellar for the community shall be chosen out of the community, discreet, mature in his behavior and sober. If a brother chance to demand anything unreasonable of him, he is not to be contemptuous in his refusal but to refuse reasonably and humbly. He is to be careful of his own soul and remember that St. Paul says: "He that has done his duty well, gains for himself a good degree." He is to show a particular concern for the sick, children, strangers and the poor, as being accountable for them at the day of judgment.
RULE 31Woe to him who, when he has received a talent, has bound it in a napkin; and while others make profits, only preserves what he has received. His angry Lord shall rebuke him in a moment. "You wicked servant," he will say. "Why then did you not put my money into the bank, and at my coming I could have collected it with interest?" That is to say you should have laid before the altar what you were not able to bear. For while you, a slothful trader, keep a penny in your hands, you occupy the place of another who might double the money. Thus as one who ministers well purchases to himself a good degree, so one who approaches the cup of the Lord unworthily shall be guilty of the body and blood of the Lord.
LETTERS 14.8"For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus."
"They that use the office of a Deacon well, purchase to themselves a good degree," that is, advancement, "and much boldness in the faith of Jesus Christ"; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher.
Homily on 1 Timothy 11A "good reward" refers to a future, heavenly good, since earthly promotion would have required the idea of "better reward."
COMMENTARY ON THE FIRST LETTER TO TIMOTHY"Degree," that is, advancement. For those who showed themselves sober-minded in the lower offices soon attain the higher ones as well, so as to have great boldness in the faith; that is, to be more glorious not in worldly dignities, not in wealth, but in the faith, that is, in all words and deeds according to the faith. Thus those who served well as deacons were afterward glorious also in the degrees of the presbyterate and the episcopate.
Commentary on 1 TimothyThen he exhorts them to rule their whole house well, i.e., their family, namely, with gentleness: be not as a lion in your house, terrifying them of your household and oppressing those who are under you (Sir 4:35).
And he gives the reason for this when he says, for they who have ministered well shall purchase to themselves a good degree. As if to say: what you expect of bishops is reasonable, because they are prelates.
But why from a deacon, who is a minister? He answers this when he says, they who have ministered well shall purchase to themselves a good degree: first, he shows that the good use of this ministry is a path to a higher dignity; second, and a road to eternal life. In regard to the first he says, they who have ministered well in exercising the office of deacon, shall purchase to themselves a good degree, i.e., deserve to be promoted to a higher dignity: because you have been faithful over a few things, I will place you over many things (Matt 25:21). And he says, good, because, as said above: if a man desire the office of a bishop, he desires good work (1 Tim 3:1). But they do not put their end in this, but along with it they are rewarded by God: where I am, there also shall my minister be (John 12:26). And so he says, and much confidence, namely, in the help of grace in the present life and of glory in the future; and this in the faith which is in Christ Jesus, i.e., through the faith of Christ: and such confidence we have through Christ towards God (2 Cor 3:4); I will deal confidently and will not fear (Isa 12:2).
Commentary on 1 Timothy
THIS is a true saying, If a man desire the office of a bishop, he desireth a good work.
Πιστὸς ὁ λόγος· εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ.
[Заⷱ҇ 283] Вѣ́рно сло́во: а҆́ще кто̀ є҆пі́скопства хо́щетъ, добра̀ дѣ́ла жела́етъ.
But you think that this should not have happened to you because you believe that no one should be forced to do good. See what the apostle said, "If a man desire the office of a bishop, he desires a good work," yet how many are forced against their will to undertake the episcopacy. Some are dragged in, locked up and kept under guard, suffering all this unwillingly until there arises in them a will to undertake this good work.
LETTERS 173.1.2Consider these three temperaments: the contemplative, the active, the contemplative-active. A man can live the life of faith in any of these three and get to heaven. What is not indifferent is that he love truth and do what charity demands. No man must be so committed to contemplation as, in his contemplation, to give no thought to his neighbor's needs, nor so absorbed in action as to dispense with the contemplation of God. The attraction of leisure ought not to be empty-headed inactivity but in the quest or discovery of truth, both for his own progress and for the purpose of sharing ungrudgingly with others. Nor should the man of action love worldly position or power, for all is vanity under the sun, but only what can be properly and usefully accomplished by means of such position and power … of contributing to the eternal salvation of those committed to one's care. Thus, as St. Paul wrote, "If any one aspires to the office of bishop, he desires good work." He wanted to make clear that the office of bishop, episcopatus, implies work rather than dignity.
City of God 19.19"I want to be a bishop; oh, if only I were a bishop!" Would that you were! Are you seeking the name or the real thing? If it's the real thing you're seeking, you are setting your heart on a good work. If it's the name you're seeking, you can have it even with a bad work but with a worse punishment. So what shall we say? Are there bad bishops? Perish the thought, there aren't any; yes, I have the nerve, the gall to say there are no bad bishops; because if they are bad, they aren't bishops. You are calling me back again to the name and saying, "He is a bishop, because he is seated on the bishop's throne." And a straw scarecrow is guarding the vineyard.
SERMONS 340A.6The office of a bishop is a good work, dearest brethren, as the blessed apostle says, "Whoever wants to be a bishop aspires to a noble task." Now when "task" is heard, labor is understood. Therefore whoever desires the office of bishop with this understanding wants it without the arrogance of ambition. To express this more clearly, if a man wants not so much to be in authority over the people of God as to help them, he aspires to be a bishop in the true spirit.
SERMONS 230.1Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.
The Didache, Chapter 15Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up and fear lest you may be cast down. You will say, "if a man desire the office of a bishop, he desires a good work." I know that; but you should add what follows: such a one "must be blameless, the husband of one wife, sober, chaste, prudent, well-prepared, given to hospitality, apt to teach, not given to wine, no striker but patient." … Woe to the man who goes in to the supper without a wedding garment.
LETTERS 14.8The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God's anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? "If a man seeks the office of a bishop, he desires a good work." What is terrible is to desire the absolute authority and power of the bishop but not the work itself.
ON THE PRIESTHOOD 3.10-11"This is a faithful saying."
This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.
Homily on 1 Timothy 9As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of a person a Bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all, and instructs others through him. And what says he? "If a man desire the office of a Bishop," I do not blame him, for it is a work of protection. If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. "For he desireth a good work." Even Moses desired the office, though not the power, and his desire exposed him to that taunt, "Who made thee a ruler and a judge over us?" If any one, then, desire it in this way, let him desire it. For the Episcopate is so called from having the oversight of all.
Homily on 1 Timothy 10If anyone aspires to the office of bishop, he desires a noble task.
Writing to Timothy, Paul shows in general what kind of person a bishop must be. "he desires a noble task." He says, "I do not accuse him." An honest man is needed, certainly for service and leadership; provided that he desires it for helping many, and not for glory. For a bishop is said to be one who oversees all. Even Moses desired it, but not for glory, rather for the benefit of many.
COMMENTARY ON 1 TIMOTHYTo ourselves even does the apostle allow the concupiscible quality. "If any man," says he, "desireth the office of a bishop, he desireth a good work." Now, by saying "a good work," he shows us that the desire is a reasonable one.
A Treatise on the SoulThence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.
On Exhortation to ChastityCome, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; "nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"-no, nor "courting good renown even from strangers.
On MonogamySince it was doubtful whether mothers could reap the fruits of the virtue of their children, the apostle says: "faithful is the word," that is, what has been said is not false, and let no one doubt.
The instruction prescribed to Timothy concerning the bishop applies to bishops of the entire world. If anyone, he says, seeks the episcopate, I do not hinder him, for he desires a good work. But let him seek not merely authority and power, for Moses too desired the work, not the authority: he defended the one unjustly wronged and punished the wrongdoer. The episcopate is so called because it involves oversight over all.
Commentary on 1 TimothyAbove, he instructed Timothy on matters pertaining to the true faith and the worship of God; here he treats about the appointment to ecclesiastical offices:
first, the instruction;
second, the occasion or need for this instruction, at these things I write to you.
In regard to the first he does two things: first, he instructs him on matters pertaining to bishops;
second, on matters pertaining to deacons, at deacons in like manner.
But since Dionysius declares that there are three orders, namely, bishops who rule, priests who enlighten, and deacons who cleanse, why does the Apostle make no mention of priests?
The answer is that priests are included under the term, bishop, not as though the two orders are not really distinct, but only nominally. For priest is the same as elder, and bishop the same as overseer. Hence priests and bishops are indiscriminately called both bishops and priests.
In regard to this, first, he discusses the desire of attaining to the episcopate;
second, he discusses the qualities of a bishop, at therefore, it behooves a bishop.
He prefaces his instruction with the remark that it is a faithful saying, namely, what I am about to say or have said: these words are most faithful and true (Rev 22:6). If a man desires the office of a bishop, he desires good work. From these words some have taken occasion to aspire to the office of bishop and priest without correctly understanding the import of what is said here. For the Apostle wishes to show what pertains to the episcopate, which is a Greek word: for scopos is the same as 'watcher,' and epi means 'above'; hence the word, episcopus means, as it were, one who watches from above: an overseer.
Hence two things must be considered in the bishop, namely, his higher office and his beneficial actions for the faithful. For some are perhaps attracted by the circumstances of his office, namely, that he receives honor and has power. One who desires the episcopate for those reasons does not know what a bishop is. Consequently, the Apostle describes what a bishop is, and what a person who desires to be a bishop is really desiring, namely, good work. Hence he does not say that he has a good desire, but that he desires good work, namely, the welfare of the faithful.
But is it lawful to desire the office of a bishop? Augustine says: no: the higher place without which the people cannot be ruled, even though it be properly kept and administered, it is unbecoming to desire. The reason being that no one should desire what exceeds his powers, as though it equalled his powers; otherwise he would be a fool. Horace says: one who is ignorant of warfare should abstain from taking up arms.
Therefore, he can properly desire to be a bishop whose powers are equal to its demands. But no one is fit for this, because a prelate by reason of his lofty station and duties should excel all others in his manner of life and in his contemplation, so that in comparison to him the others are as a flock of sheep. For anyone to presume that he is fit for such a task would be guilty of extreme pride. Therefore, a person who desires to be a bishop is either attracted by its pomp and circumstances, and then he does not know what he is seeking, because this is not the episcopate; or he desires the work itself, and this is to be guilty of pride. Therefore, it should be refused, unless it is imposed.
If you say that the episcopal state is more perfect than the religious state, and it is lawful to seek the latter; therefore, the other also.
I answer that perfection is not the same in the one as in the other, because the episcopal state presupposes perfection; consequently, unless one is perfect he should not seek the office of bishop. But the religious state is a road to perfection; consequently, it does not require that one be already perfect, but that he strive to acquire it, if he does not have it. This is evident from John where the Lord does not say to Simon, if you wish to be perfect, feed my lambs (John 21:17), and from Matthew, where the Lord does say to the young man: if you will be perfect, go sell what you have and give to the poor (Matt 19:21).
Therefore, the view to be taken of the office of bishop is that it is a good work: neither as lording it over the clergy, but being made a pattern of the flock from the heart (1 Pet 5:3). As if to say: if you desire the office of a bishop, this is what you are desiring, namely, good work.
Commentary on 1 Timothy