1 Timothy 3
Commentary from 29 fathers
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,
Some 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 3
The canon absolutely excludes from the ministry those who are twice married.
Letters 188.12
Such 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 Apostles
Do 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 4:26
When 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
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 63
"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 10
“Without reproach” can scarcely mean “without critics,” since Paul himself had such, but blameless as to living.
Commentary on 1 Timothy
For 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 Timothy
2–3Therefore, 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
That 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 Timothy
Then 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 Timothy
Not 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,
Beloved 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."
Two Epistles on Virginity
"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."
Homily on 1 Timothy 10
This 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 Timothy
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 striking without reasonable cause, for sometimes this is permitted, if for a good reason and not with undue fierceness.
Commentary on 1 Timothy
The 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 Timothy
Then 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 Timothy
One 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 10
4–5What 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 Timothy
4–5As 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 Timothy
one 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 Timothy
One 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 Timothy
Above, 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 10
If 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 Timothy
A 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 Timothy
Then 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 Timothy
Not 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.
His 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.R
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 Apostles
Indeed, 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 10
Realize 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 95
What 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.2
He 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 Timothy
The 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 Timothy
Then 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 Timothy
Moreover 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.
Therefore 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 6.3.1
For 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 10
This 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 Timothy
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 22.56
The 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 10.4
Moreover, 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 Timothy
That 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 Timothy
Then 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 Timothy
Likewise 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,
Knowing, 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 5
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 2.5
Discoursing 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 11
Since 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 Timothy
8–9Deacons 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 Timothy
Why 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 Timothy
Then 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 Timothy
Holding 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 11
The 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 Timothy
The 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 Timothy
That 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 Timothy
But 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 Timothy
And 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.
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 11
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 1.14.28
And 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 Timothy
For, 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 106
Just 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 Timothy
Then 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 Timothy
Even 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 11
Women 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 Timothy
The 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 Timothy
Then 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 Timothy
Let 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 11
12–13Let 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 Timothy
Do 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 Timothy
Above, 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 Timothy
For 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.
"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 11
Woe 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
A “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
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 31
"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 Timothy
Then 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
These things write I unto thee, hoping to come unto thee shortly:
Ταῦτά σοι γράφω ἐλπίζων ἐλθεῖν πρός σε τάχιον·
[Заⷱ҇ 284] Сїѧ̑ пишꙋ̀ тебѣ̀, ᲂу҆пова́ѧ прїитѝ къ тебѣ̀ ско́рѡ:
"These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth."
That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that thou mayest not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.
Homily on 1 Timothy 11
14–15These things I write to you, hoping to come to you soon; but if I am delayed, I write so that you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and foundation of the truth.
These things I write to you. In order that the arrangement concerning these matters may not throw Timothy into gloom because Paul is no longer present, see what Paul says: "But if I am delayed." Since he was led by the Spirit, and did not know where the Spirit was ordering him to go, therefore he always hesitates.
which is the Church of the living God. Whoever is a house, is the Church of the living God; not like the Jewish temple, but a pillar and foundation, that is, a confirmation of the truth. For the temple, he says, was a foundation of the types of truth. And rightly so, "of the living God." For do you not notice, he said, that it is filled with men: for it excels through God, and is built by Him, and has Him as its inhabitant.
Commentary on 1 Timothy
14–15Lest by giving him instruction concerning such matters he cast the disciple into grief, as though Paul would no longer see him, he says: I do not write this because I will no longer come; on the contrary, I will come. However, if it happens that I am delayed, you must have a model of how it is fitting for you to live. The apostle said beautifully: "hoping." Since, being led by the Spirit, he did not know where he must go, he rightly has doubts also concerning his coming to Timothy.
Commentary on 1 Timothy
Then when he says, these things I write to you, he presents the reason for all the above mentioned admonitions:
first, he excludes a supposed reason;
second, he states the true one, at but if I tarry;
third, he assigns the reason, at which is the Church.
In regard to the first it should be noted that from what Paul had written Timothy could suppose that he was never to see Paul again; otherwise, it would seem superfluous to write him letters. Hence he says, these things I write to you, hoping that I shall come to you shortly. He called him son, because he was very dear to him: for this cause have I sent to you Timothy, who is my dearest son (1 Cor 4:17). And he says, hoping, as though not certain: having more things to write unto you, I would not by paper and ink; for I hope that I shall be with you and speak face to face (2 John 1:12). I write, therefore, even though I have hope, because hope should not be prolonged too much: it is the part of man to prepare the soul; and of the Lord to govern the tongue (Prov 16:1).
Commentary on 1 Timothy
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας.
а҆́ще же заме́длю, да ᲂу҆вѣ́си, ка́кѡ подоба́етъ въ домꙋ̀ бж҃їи жи́ти, ꙗ҆́же є҆́сть цр҃ковь бг҃а жи́ва, сто́лпъ и҆ ᲂу҆твержде́нїе и҆́стины.
WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God.
Against Heresies Book 3
Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law,-[principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavours to establish his own peculiar doctrine. ... It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the “pillar and ground” of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh.
Against Heresies Book 3
The spiritual interpretation, however, is not so difficult and hard to come by. For the bride of the Word, the soul who abides in his royal house—that is, in the church—is taught by the Word of God, who is her Bridegroom, whatever things are stored and hidden within the royal court and in the king’s chamber. In this house, which is the church of the living God, she becomes acquainted also with the cellar of that wine which is extracted from the holy wine presses, the wine that is not only new, but also old and sweet—that is, the teaching of the Law and the Prophets.
Commentary on the Song of Songs 3.14
"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.
Commentary on the Apocalypse of the Blessed John
Every one of us, indeed, who is instructed in the Holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of vocational pursuits. The house of God, which is the church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers.
Homily on the Words: “give Heed to THYSELF.”6
For there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, "a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber," who formerly were not a people, but now are beloved and chosen, upon whom is called His new name as Isaiah the prophet witnesses, saying: "And they shall call the people by His new name, which the Lord shall name for them."
Constitutions of the Holy Apostles Book 3
“For from the rising of the sun, even to its setting, my name is great among the nations.” It is of this holy Catholic church that Paul writes to Timothy.… He calls the church “the pillar and mainstay of the truth.”
Catechetical Lecture 18:25
Accordingly, as Scripture says, Jacob became rich by such means and reared a very good flock for Christ. He improved it with the title of faith and a diversity of virtues, the marks of a glorious name. And so he did not consider himself poor, for he was rich with the wealth of faith.… And it is no wonder that Jacob possessed peace, for he had set up a pillar and anointed it to God, and that pillar is the church. Paul calls that pillar “the bulwark of the truth.” That man anoints it who pours the ointment of faith upon Christ and of compassion upon the poor.
On Jacob and the Blessed Life 2.7.33
"That thou mayest know," he says, "how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth." Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.
Homily on 1 Timothy 11
Therefore, beloved, with assured mind and steadfast heart, let us continue to live under so lofty a Head in so glorious a body, in which we are mutually members. Thus, even if my absence were as far as the most distant lands, we should be together in him, and we should never withdraw from the unity of his body. If we lived in one house, we should certainly be said to be together; how much more are we together when we are together in one body!
Letters 142.1.1
Honor the holy church as your mother. Love her, proclaim her the Jerusalem which is above, the holy city of God. She it is who, in this faith which you have heard, bears fruit and grows in the whole world, the church of the living God, the pillar and buttress of the truth. She tolerates the wicked in the communion of the sacraments, knowing that they are due to be separated from her at the end and withdrawing from them meanwhile in the dissimilarity of their morals.
Sermons 214.11
We know through the grace of God that the holy church is called a virgin, as the apostle says, “I betrothed you to one husband to present you as a chaste virgin to Christ,” but in that one virgin herself, virgins in the plural are also named. For we read, “Virgins will be brought to the king after her.” Nor is there any doubt that there is one church which is spread throughout the whole world which is called by the apostle “the church of the living God, the pillar and foundation of truth.” Still this is one church in such a way that in it many are called churches.
Letters 14.7
Do not say that people assembled the Church. She is the work of God — the living and fearsome God, not a dead and powerless one, such as are the gods of the Greeks.
The Apostle here compares the Church with the Jewish temple and says that the latter was truly a type and shadow, such as, for example, the bells, the costly ornaments, and the high priest with the sacrifices. But the Church is the pillar of truth. For everything performed in her is true and not figurative, as were the things in the church under the Law: instead of bells, she has resplendent preaching; instead of costly ornaments and sacred vestments, a most glorious life, rich in inward fruits; her High Priest is the Son of God; her great sacrifice is His Divine Body.
Commentary on 1 Timothy
Hence he says, but if I tarry long; for we would have come unto you, I Paul indeed, once and again: but Satan has hindered us (1 Thess 2:18); I write that you may know how you ought to behave yourself in the house of God: God makes men of one mind to dwell in a house (Ps 67:7).
Then when he says, which is the Church of the living God, he gives the cause why he should behave himself in it; second, he gives the reason for this cause, which is twofold:
first, by commending the Church;
second, the unity of the Church, at and evidently great.
In regard to the first he does two things:
first, he commends the Church on the part of the one whose Church it is;
second, from the truth of the Church itself, at the pillar.
On the part of the one whose Church it is, it is the Church of the living God. For a church is, as it were, an assembly, because in the Church is found the assembly of believers: whom he called, them he also justified (Rom 8:30). And they are assembled for God: that they also may be one in us (John 17:21). Hence he says, which is the Church of God, and adds, living, to distinguish from other gods unto whom the gentiles are assembled; for these gods are dead, but the God of the Church is living: as the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26). Consequently, we must behave in it, so as to be spiritually alive: holiness becomes your house, O Lord (Ps 92:5).
The second reason is from the truth of the Church. For it is natural for man to desire knowledge of the truth, since truth is the perfection of the intellect. Hence Augustine says that man's end is happiness, which is nothing less than joy in the truth. This was discovered by philosophers from creatures (Rom 1:19); but they wavered, because they were not certain of the truth, both because they had been corrupted by errors, and because there is scarcely one truth in which all agree. But in the Church there is firm knowledge and truth; hence he says, the pillar: my throne is in a pillar of a cloud (Sir 24:7); their heads shall be of gold and the sockets of brass (Lev 26:37); they are called golden, because of themselves they are holy. And ground, namely, in relation to others, because they cannot be strengthened in the truth except by the sacraments of the Church: and you being once converted, confirm your brethren (Luke 22:32); I have established the pillars thereof (Ps 74:4). Therefore, because the Church is the assembly of God and gives knowledge of the truth, we ought to be in it.
Commentary on 1 Timothy
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον· Θεὸς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν Πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ.
И҆ и҆сповѣ́дꙋемѡ ве́лїѧ є҆́сть бл҃гоче́стїѧ та́йна: бг҃ъ ꙗ҆ви́сѧ во пл҃ти, ѡ҆правда́сѧ въ дс҃ѣ, показа́сѧ а҆́гг҃лѡмъ, проповѣ́данъ бы́сть во ꙗ҆зы́цѣхъ, вѣ́ровасѧ въ мі́рѣ, вознесе́сѧ во сла́вѣ.
Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.
Against Marcion Book 4
Behold the Savior’s greatness. It extends to all the world.… Go up to the heavens. See how he fills the celestial regions, “He appeared to the angels.” Go down in your mind to the nether world. See that he went down there, too.… Ponder the Lord’s power, how it has filled the world—that is, the heavens, the earth and the nether regions.
Homilies on Luke, 6.9-10
We hold it necessary to honor, even as the Father is honored, the God who was manifested by the cross. They [the Eunomians] find the passion a hindrance to glorifying the Only-Begotten God equally with the Father that begat him.… Eunomius makes the suffering of the cross to be a sign of divergence in essence, in the sense of inferiority, considering, I know not how, the surpassing act of power, by which he was able to perform this, to be an evidence of weakness. He fails to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration. Indeed, to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect—that “God was manifested in the flesh,” that “the light shined in the darkness,” “the Life tasted death”—and all such declarations which the heralds of the faith are prone to make. By these is increased the marvelous character of him who manifested the superabundance of his power by means external to his own nature.
Against Eunomius 5.3
“If you knew my essence and dignity, you would also know that of the Father. And henceforth you will know him, and you have seen him” (the former in future, the latter at present), that is, “through me.” Moreover by “sight” he meant knowledge by means of the understanding. For we can both see and fail to know persons whom we actually see, but we cannot both know and fail to know at the same time persons whom we know. That is why he declared, “And you have seen him,” just as Scripture says, “as he has been seen by angels also.” Even though his very essence was not, of course, seen, it said that he “has been seen,” clearly meaning “seen” in such a way as it was possible for the angels to see.
Homilies on John 73.2
"And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit."
Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed "a great mystery," and "a mystery of godliness," and that "without controversy" or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, "God was manifest in the flesh." The Creator was seen incarnate. "He was justified in the Spirit." As it is said, "Wisdom is justified of her children," or because He practiced no guile, as the Prophet says, "Because he had done no violence, neither was guile found in his mouth." (Isa. liii. 9; 1 Pet. ii. 22) "Seen of Angels." So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! "Preached unto the Gentiles, believed on in the world." He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, "Their sound is gone out into all the world." (Ps. xix. 4) Think not that these things are mere words, for they are not, but full of hidden realities. "Received up into glory." He ascended upon clouds. "This Jesus," it is said, "Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven." (Acts i. 11)
The dispensation in our behalf he calls a "mystery," and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was "made known by the Church"? (Eph. iii. 10) Therefore he says, "without controversy great is the mystery." Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.
Homily on 1 Timothy 11
The “mystery” is the scriptural teaching concerning Christ.
Commentary on 1 Timothy
But when the fullness of time came, Wisdom was sent in the flesh, not to fill angels nor to be an angel, except insofar as she announced the Father’s plan which was also her own. She was sent not to be with men and in men, for this too had been done before, both in the Fathers and in the prophets, but that the Word itself might become flesh, that is, that it might become a man. This future mystery, when revealed, would likewise be the salvation of those wise and saintly men, who had been born of women before he himself was born of a virgin, and ever since it has been accomplished and preached, it is the salvation of all who believe, hope and love.
On the Trinity 4.20.27
The “mystery” is the sacred object of reverence, namely, that what was foreordained from the beginning and afterward became manifest.
Interpretation of the First Letter to Timothy
No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For, the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time that Christ was born but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.
Sermons 23.4
And confessedly, great is the mystery of godliness: God was revealed in the flesh, justified in the Spirit, seen by angels, preached among the nations, believed on in the world, received up in glory.
confessedly. For no one doubts this. And faith which is in us is both great and a mystery, and a mystery of devotion, and it has no hesitation. Do you see the steps?
God was revealed in the flesh, etc. Then Paul speaks of the mystery. For He who was revealed to men in the flesh was not judged righteous by human eyes, but by the eyes of the Spirit, who also searches the depths of God. (1 Cor. 2:10)
But he says: He was justified because of the flesh. For since God is God, he is not justified but justifies. This is also what the prophet said: "He who has not committed sin, nor deceit found in his mouth." (1 Peter 2:22) Saint Cyril in the twelfth chapter of the Scholia says: "’He who was revealed in the flesh was justified in the Spirit.’ For in no way was he subjected to our weaknesses.”
seen by angels. For they did not disregard His birth according to the flesh.
— [OECUMENIUS] He was justified in spirit. And by what justification is he justified who is righteousness itself and redemption, the Sun of righteousness according to Malachi? Which indicates the most pure and perfect righteousness, the fulfillment evidently of the legal rights; concerning which John said: "Let it be so now; for thus it is fitting for us to fulfill all righteousness." (Matt. 3:15) For since the law also commanded concerning baptisms, He came to the Jordan to fulfill this as well, just as He fulfilled circumcision and the offerings for the firstborn. But what does He mean by "In spirit"? Israel was bound in the spirit of slavery through the punishing law. For it did not have the spirit of adoption; this has been granted to Christians, as Paul also says: "What is above is Jerusalem the free, which is the mother of us all." (Gal. 4:26) He says therefore, Even if he fulfilled the legal righteous requirements, but not with the spirit of slavery (for how, he who also frees others?), but with the Holy Spirit of adoption, which the genuine Son received according to the human nature, bestowing the gift upon us, and consubstantial with the Spirit, and not for Himself. Just as He cared for and prayed, making our prayers acceptable, and called His own body a temple, causing us to become temples of God. [end of the excerpt by Oecumenius] —
For indeed, the righteous according to the Gospel, truly spiritual, have long surpassed many of those who are justified by the law.
— [PHOTIUS] Instead of being justified legally, he was justified spiritually. For he fulfilled the legal commandments not legally, but spiritually. The fact that he was not considered justified by the fleshly and hard-hearted (for they said, "Glutton and drunkard") but was justified by those who are established in the Spirit of God. "For we have seen his glory, glory as of the only begotten," and so on. (Jn. 1:14) [end of the excerpt by Photius] —
seen by angels. (O the mystery! The angels saw Christ with us, when before they had not seen.) Not as by men. Thus Clement in book seven of the Hypotyposes. "He was believed in the world." Truly great is the mystery. For everywhere in the inhabited world he was believed.
received up in glory. For the angels ministered to him as he was taken up on the clouds. Therefore he says, "in glory," because even the ascension itself is glorious.
Commentary on 1 Timothy
The economy of our salvation is a mystery. This mystery is "great," a mystery "of godliness," for it is beyond all doubt. But what kind of mystery is it that everyone knows? Very many know it, but not all. And even if all know it now, not all knew it before. Moreover, all know that God became incarnate, but how He became incarnate—this is hidden, and therefore it is a mystery. Consider, then, how great is God's love toward us, if He has fully revealed His mystery to us.
Since Paul, in giving instruction about priests, said nothing of the sort that is found in the book of Leviticus — therefore, he says, let no one be surprised if I do not discuss such unimportant matters. What is great is ours, and there is nothing of that sort there. Here God was manifested. In what way? In the flesh; for in His Divinity He is invisible.
Either He means that, having done everything for the salvation of men, although He did not persuade some of the obstinate, He nevertheless justified Himself as one who had fulfilled His task; or that He committed no sin, "and no deceit was found in His mouth" (Isa. 53:9). And the righteous under the law were in bondage in spirit. For the law contained threats and punishments but did not possess the spirit of adoption. But the Lord fulfilled all righteousness in the Holy Spirit, being consubstantial with Him and having Him in Himself by nature, and through Himself granting to us also the ability to be justified through Him. For the righteous according to the Gospel, being spiritual, far surpass those who were once justified under the law.
O mystery! Together with us, the angels too saw the Son of God, not having seen Him before. For the Gospel says: "and... angels came and ministered unto Him" (Matt. 4:11). And not here only, but from His very birth until His ascension they ministered to Him. At the time of His birth, angels sing a hymn to Him and bring glad tidings of Him to the shepherds; and at the time of His ascension they minister to Him.
"Preached among the nations" who were in despair and delusion, and not only "preached," but also "believed on in the world," which serves as a great sign of the power of the One preached and of the truth of the preaching.
That is, on clouds, when angels also ministered to Him. Of course, He ascended into heaven not like Elijah, as though into heaven, lest one say that the ascension itself is also glory.
Commentary on 1 Timothy
Then when he says, and evidently great, he commends the truth of the Church:
first, Christ, for whose manifestation it appeared;
second, its exaltation, at is taken up into glory.
But he commends Christ in two ways:
first, in regard to his divine nature;
second, in regard to the human, at which was manifested in the flesh.
He says, therefore, and evidently great is the mystery of godliness, because a mystery, or sacrament, is the same as a secret sign. But nothing is as secret as what we keep in our hearts. Much more, then, what is kept in God's heart is both secret and holy: the things that are of God, no man knows but the Spirit of God (1 Cor 2:11); my secret to myself (Isa 24:16); verily you art a hidden God (Isa 45:15). And this is the word of God in the Father's heart: my heart has uttered a good word (Ps 44:2). Of course, this secret is the mystery of godliness. But a man's secret is sometimes vain: the Lord knows the thoughts of men, that they are vain (Ps 93:11). Inasmuch as this mystery restores the world, it is called a mystery of godliness. Also great, because it is the true God who is immense.
Therefore, this secret which was locked in God's heart was made man; hence he describes him second in regard to his human nature: first, in regard to the flesh; second, in regard to the soul.
In regard to the first he says, which was manifested in the flesh. As a word concealed in the heart is manifested by an audible word, so the Word of God, lying in God's heart, was manifested in the flesh: the Word was made flesh and dwelt among us (John 1:14).
In regard to the soul he says, was justified in the Spirit. This is explained in two ways: first, lest it be believed that the flesh was conceived beforehand, he says that it was not, because in the Spirit, i.e., it was conceived by the Holy Spirit: that which is conceived in her is of the Holy Spirit (Matt 1:20); therefore the Holy which shall be born of you shall be called the Son of God (Luke 1:35); and this is because the Holy Spirit shall come upon you (Luke 1:35). Or in the human Holy Spirit: and Jesus, crying again with a loud voice, yielded up the Spirit (Matt 27:50). And thus he manifested himself in the flesh, while yet with the Spirit. And I say with a justified Spirit, because he is just without any blemish.
Then when he says, appeared, he declares his manifestation:
first, the one made to the angels;
second, to men, at has been preached.
He says, therefore, that the sacrament which appeared to angels exceeded even their knowledge. But that is said to appear which has it in its power to be seen and not be seen, and is not subject to the power of the one seeing. Hence we do not say that a stone appeared to me, but I saw a stone. Therefore, if an angel had it in its own nature and power to see the Word, the Word would not be said to appear to the angel; but that it sees him when it wills. And, therefore, the Apostle says, appeared unto angels, because they did not see him in their own nature. But it is true that he appeared to angels from the very beginning, when after turning from themselves he deified them. But when he was incarnated, many mysteries were made known to the angels which were not known before. Accordingly, Bede says that at the nativity there appeared to the angels his brightness, which had never before been seen in its reality by men.
And this in two ways: first, by the ministry of the apostles; second, in the knowledge of the faithful, to whom he was manifested.
In olden times it is true that he was known only to the Jews, but now also to the gentiles; hence he says, has been preached unto the gentiles: going, therefore, teach all nations (Matt 28:19); declare his glory among the gentiles (Ps 95:3). And this succeeded, because he is believed in the world, which is what the Lord prayed for (John 17:26). And it is remarkable that the whole world was converted by men who were simple, poor, powerless, and ignoble: there are not many wise according to the flesh, not many mighty, not many noble (1 Cor 1:26). And this that no flesh should glory in his sight (1 Cor 1:29).
Second, he manifests that God's truth alone does this, because he was taken up in glory, i.e., Christ, because after he was manifested, he was taken up into heaven: and the Lord Jesus, after he had spoken to them, was taken up into heaven (Mark 16:19); every tongue should confess that the Lord Jesus Christ is in the glory of the Father (Phil 2:11).
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.