1 Timothy 5
Commentary from 30 fathers
The elder women as mothers; the younger as sisters, with all purity.
πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ.
ста̑рицы, ꙗ҆́коже ма́тєри: ю҆́ныѧ, ꙗ҆́коже сєстры̀, со всѧ́кою чистото́ю.
If the emperor visits her imperial majesty, or she him, then should ye also be most circumspect in eye and demeanour, and in all your words. Let her mark your mastery of yourselves and your modesty; and let her followers and attendants mark your demeanour; let them mark it and admire it, and by reason thereof praise Jesus Christ our Lord in you.
The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain
"The elder women as mothers, the younger men as brethren; the younger women as sisters, with all purity." Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. "The younger men as brethren." Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation. "The younger women as sisters"; he adds, "with all purity." Tell me not, he means, of merely avoiding sinful intercourse with them. There should not be even a suspicion. For since intimacy with young women is always suspicious, and yet a Bishop cannot always avoid it, he shows by adding these words, that "all purity" is required in such intimacy. But does Paul give this advice to Timothy? Yes, he says, for I am speaking to the world through him. But if Timothy was thus advised, let others consider what sort of conduct is required of them, that they should give no ground for suspicion, no shadow of pretext, to those who wish to calumniate.
Homily on 1 Timothy 13
Since reproof is hard to bear, especially when a young man reproves an old one—then it becomes triply reckless—therefore, he says, you should soften it with gentleness.
Since this age is characterized by great boldness and does not tolerate reproofs, therefore, he says, one must soften them with condescension.
Since conversations with young women give rise to suspicions, and yet a bishop must converse with them too, you, he says, must not only guard against sinful union, but must not give any occasion for suspicion either. The Apostle commands this to Timothy not for his sake, but for ours, the subsequent bishops, so that we might guard against suspicions.
Commentary on 1 Timothy
On the part of women, there is a difference of ages, because old women, as mothers, especially those who are not young: honor widows (1 Tim 5:3); young women, as sisters, with the love of charity. And this in all chastity; because spiritual love toward women soon degenerates into carnal. Therefore, in matters pertaining to young women, chastity must be applied; that is why the Apostle adds, in all chastity. Wherefore Pope Leo writing to them, says: beloved in Christ; but to men he simply says: beloved sons.
Commentary on 1 Timothy
Honour widows that are widows indeed.
Вдови̑цы чтѝ сꙋ́щыѧ и҆́стинныѧ вдови̑цы.
Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.
Of Patience
That all widows that are approved are to be held in honour. In the first Epistle of Paul to Timothy: "Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth." And again: "But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith."
Treatise XII Three Books of Testimonies Against the Jews
So, then, a widow is not only marked off by bodily abstinence but is distinguished by virtue. It is not I who give this command but the apostle. I am not the only person to do them honor, but the teacher of the Gentiles did so first, when he said, “Honor widows that are widows indeed. But if any widow has children or nephews, let her first learn to govern her own house and to take care of her parents.” Thus we encourage every inclination of affection in a widow to love her children and to do her duty to her parents. So when discharging her duty to her parents she is teaching her children and is rewarded herself by her own compliance with duty, in that what she performs for others benefits herself.
Concerning Widows 2.7
"Honour widows that are widows indeed." Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [of the saints]; inquire after every one by name. "Let no man despise thy youth, but be thou an example to the believers, both in word and conduct."
Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
"Honor widows, that are widows indeed." Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. "For some," he says, "are already turned aside after Satan." For a woman may have lost her husband, and yet not be truly a widow. As in order to be a virgin, it is not enough to be a stranger to marriage, but many other things are necessary, as blamelessness and perseverance; so the loss of a husband does not constitute a widow, but patience, with chastity and separation from all men. Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it.
Homily on 1 Timothy 13
[Paul] is training a church still untaught in Christ and making provision for people of all stations but especially for the poor, the charge of whom has been committed to himself and Barnabas. Thus he wishes only those to be supported by the exertions of the church who cannot labor with their own hands and who are widows indeed, approved by their years and by their lives.
Letters 79.7
Paul’s intention is precisely not to give honor to women who have given only a promise of widowhood but rather to give honor to those who have clearly fulfilled the promise by their action.
Commentary on 1 Timothy
Those faithful widows who have no other support must have churchly assistance.
Interpretation of the First Letter to Timothy
3–4Honor widows who are truly widows. But if any widow has children or grandchildren, let them first learn to manage their own household properly and to repay their elders. For this is acceptable in the sight of God.
Why does Paul say nothing about virgins? Perhaps they were not in their prime. And who is the truly widowed woman, he goes on to say. He ordered that she herself be honored, because they have no husbands nor children, and the matter seems to be a curse for many. Therefore, he says, she should enjoy much honor from the priest, as if restoring the reproaches from others. Or Paul calls the honor the condition of necessities.
if any widow has children. These are not truly widows. For truly they are those who are isolated on all sides.
— [OECUMENIUS] to manage their own household properly. That is, to arrange well. [end of the excerpt by Oecumenius] —
and to repay their elders. See the wisdom of the blessed Paul. Often he also urges from human reasoning. For he says, since those before you were not able to give back the recompenses (for they died), through the descendants of those, your children, you should repay them the favors which you owed to those.
— And furthermore. That children and grandchildren should first learn to revere their own household; that is, that children and grandchildren should learn to honor their own mother and to nourish and treat her well. For this is what it means to revere. And also the ancestors, that is, the grandmother. Add also to the account that this is acceptable to God.
Commentary on 1 Timothy
Why does he say nothing about virgins? Perhaps because there were none of them there yet. He commands to honor widows because they do not have husbands who would advocate for them, and their very condition seemed shameful and worthy of reproach. Therefore they should enjoy great respect from the priest, and most of all because they are worthy of it, as "true widows." And what kind of widows are these? – you will see further on. Consequently, one can be without a husband and still not be a widow. The expression "honor" stands in place of: be merciful to them and provide them with what they need.
Commentary on 1 Timothy
Above, he instructed Timothy on the use and abstinence from foods; here he instructs him on the distribution of foods to spiritual persons, namely, the foods dispensed to widows and teachers:
first, therefore, he instructs him concerning widows;
second, concerning teachers, at let the priests who rule well.
In regard to the first he does two things: first, he states when food is to be distributed by the Church to widows and teachers;
second, what sort of widow is to be selected, at let a widow be chosen.
In regard to the first he does three things: first, he shows what sort of widow should be helped;
second, he amplifies what he has said, at but if any widow;
third, he gives the reason for his statement, at but if any man.
He says, therefore, honor widows, not only by showing reverence, but also by supplying necessities. For these two elements are part and parcel of honor. Hence in the command to honor our parents, we understand a command to help them. As if to say: provide for them in necessity; and this was a custom from the very beginning of the Church: there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration (Acts 6:1); in the temple there were sums deposited for the subsistence of the widows and fatherless (2 Macc 3:10).
But which widows? Those who are widows indeed. For a widow is, as it were, one who has lost her husband. For a true widow is one who does not have other persons by whom she is sustained; and her needs were provided from the alms of the faithful.
Commentary on 1 Timothy
But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις· τοῦτο γάρ ἐστι καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ Θεοῦ.
А҆́ще же ка́ѧ вдови́ца ча̑да и҆лѝ внꙋ́чата и҆́мать, да ᲂу҆ча́тсѧ пре́жде сво́й до́мъ бл҃гочⷭ҇ти́вѡ ᲂу҆стро́ити и҆ взае́мъ воздаѧ́ти роди́телємъ: сїе́ бо є҆́сть бл҃гоꙋго́дно пред̾ бг҃омъ.
"But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents." Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. "Let them learn first to show piety at home." Here he more simply exhorts them to acts of kindness; then to excite them the more, he adds, "For that is good and acceptable before God." And as he had spoken of those "who are widows indeed," he declares who is indeed a widow.
Homily on 1 Timothy 13
It is the children and grandchildren who should learn their religious duties, namely, to care for widowed forebears, and not the widows who are to learn, for it is precisely they who are worthy of assistance, partly because they have no children.
Commentary on 1 Timothy
That is, let children and grandchildren learn to honor their mother, providing her with rest and sustenance. For εὐσεβεῖν – "to act piously" here means – to give rest to one's mother or grandmother in old age. The dignity of parents is a divine dignity, so that to give them rest means to be pious, and conversely, not to give them rest in old age is impiety.
Render to parents, that is, to mother or grandmother. Notice the prudence of Paul, how he touches upon a noble feeling, namely the feeling of rendering to parents for their upbringing and nurturing. To this he also adds the reason: "for this is pleasing to God."
Commentary on 1 Timothy
Then when he says, but if any widow, he explains who truly are widows:
first, he shows who truly are;
second, who are not, at for she who is a widow.
In regard to the first he does two things: first, he deals with the institution of those who are really widows;
second, he assigns the reason, at for this is acceptable.
Therefore, he instructs such to learn first to govern her own house: they taught their daughter to take care of the family (Tob 10:13). And he says, first, because a widow who is accepted to have her needs filled by the Church ought to be watchful and honorable. And this is what he says, let her learn; she should also serve her parents; hence he says, and to make a return of duty to her parents. As if to say: just as her parents nourished her, so she them, if she has parents.
He assigns the reason for this when he says, for this is acceptable before God; because this is done not only to men, but to God. And this is clear from the fact that the Lord gave a special commandment on this point, and Jesus in the Gospel refused to ignore it. Furthermore, nature teaches this, namely, that a man make a return to those who conferred benefits on him. But no one has conferred as much as parents have.
Commentary on 1 Timothy
Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ τὸν Θεὸν καὶ προσμένει ταῖς δεήσεσι καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας·
А҆ сꙋ́щаѧ и҆́стиннаѧ вдови́ца и҆ ᲂу҆едине́на, ᲂу҆пова́етъ на бг҃а и҆ пребыва́етъ въ моли́твахъ и҆ моле́нїихъ де́нь и҆ но́щь:
And you, O widow, find those who will pray for you. If as a true widow and desolate you hope in God, continue constant in supplications. Persist in prayers. Treat your body as dying daily, that by dying you may live again. Avoid pleasures, that you, too, being sick, may be healed.
Concerning Widows 9.56
To whom is this said? To those who have no children, because they are more highly approved and have a greater opportunity of pleasing God, because all their chains are loosened to them. There is no one to hold them fast, no one to compel them to drag their chains after them. You are separated from your husband but are united to God. You have not a fellow servant for your associate, but you have your Lord.
Homilies on 1 Thessalonians 6
"Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth." She who being a widow has not made choice of a worldly life, is a widow indeed; she who trusts in God as she ought, and continues instant in prayer night and day, is a widow indeed. Not that she, who has children, is not a widow indeed. For he commends her who brings up children as she ought. But if any one has not children, he means, she is desolate, and her he consoles, saying, that she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children. What he says amounts to this. Grieve not, when it is said that a widow ought to bring up children, as if, because thou hast no children thy worth were on that account inferior. Thou art a widow indeed, whereas she who liveth in pleasure is dead while she liveth.
Homily on 1 Timothy 13
A widow who has ceased to have a husband to please, and who in the apostle’s language is a widow indeed, needs nothing more earnestly than perseverance. Remembering past enjoyments, she knows what gave her pleasure and what she has now lost. By rigid fasting and vigils she must quench the fiery darts of the devil.
Letters 54.7
When the Lord exhorted us to pray always and not to faint, he told of the widow whose continuous appeal brought a wicked and impious judge, who scorned both God and man, to hear her cause. From this it can be easily understood how widows, beyond all others, have the duty of applying themselves to prayer, since an example was taken from widows to encourage us all to develop a love of prayer. But, in a practice of such importance, what characteristic of widows is singled out but their poverty and desolation? Therefore, insofar as every soul understands that it is poor and desolate in this world, as long as it is absent from the Lord, it surely commends its widowhood, so to speak, to God its defender, with continual and most earnest prayer.
Letters 130.16.29-30
5–6But the widow who is truly alone has hoped in God and continues in supplications and prayers night and day. But the one who lives in luxury has died while still living.
But the widow who is truly alone. Since Paul ordered that those who are truly widows to be honored, he now says what kind of women are truly widows, characterizing them in an explanation. He says she is isolated, both from children and from descendants.
has hoped in God and continues in supplications and prayers. Therefore, this is the true widow, who hopes in God and waits with prayers. For since she is abandoned of human help, it is reasonable that she turns to God.
But the one who lives in luxury has died while still living. For many choose widowhood in order to act with greater authority in things that are not proper, Paul says: "But the one who lives in luxury," that is, the one living in indulgence, "though living, has died." How? For life seems to be the life now. The eternal life has been lost. Therefore, she has died through sin, as far as eternal life is concerned.
Commentary on 1 Timothy
The church is called Christ’s widow, because she is stripped of all worldly help and places her hope solely in the Lord. Like a widow, she suffers the shameful actions of evil men, the most cruel plunderings of the wicked. Like a woman deprived of a husband’s aid, she always grieves and is always worn out, yet she enjoys the unchanging steadfastness of a most chaste mind.… She is called a widow because she is bereft of worldly protection and has placed her hope in her heavenly Bridegroom, who has transformed her swarthiness into beauty, her error into uprightness, her cruelty into devotion and her frailty into total constancy.
Explanation of the Psalms 131.15
Having said above: honor those widows who are true widows, and not those who are not true, that is, those who have someone to care for them, he now says who is a true widow: she, he says, who has no one to look after her, has neither son nor grandson, and has placed all her hope in God. This is the kind of woman one should care for, this is the kind one should show mercy to, providing her with everything she needs.
And rightly so. For, having no one else, she turns to God. Since they were probably grieving because they had absolutely no protectors, the apostle comforts them with the fact that in place of everything they have God. If she who raises her own children receives a reward, then your dignity is not diminished by the fact that you have no children.
Commentary on 1 Timothy
Then when he says, but she who is a widow indeed, he treats of true widows:
first, he shows who are true widows;
second, how they are to be instructed, at let her trust in God.
He says, therefore: she who is a widow indeed, and desolate, i.e., has no human consolation, namely, children and grandchildren, and no other refuge, let her trust in God, even in regard to temporal subsidies provided by the Church.
First, she should be instructed to pursue the good;
second, to avoid evil, at and command this.
In regard to the first he does two things:
first, he shows how a widow should occupy her time;
second, he gives the reason, at for she who lives.
He says, therefore: let her trust in God and make acts worthy of hope, which is done by prayer and entreaty through which one obtains what is hoped. For prayer is the lifting up of the mind to God; and supplication is an entreaty through sacred things. Therefore, he continues: and continue in supplications and prayers night and day.
He says, night and day, because it is impossible for a person to be entirely without anxiety. Therefore, since a widow has nothing to occupy her, she ought to devote all her time to God: Anna did not depart from the temple, by fastings and prayers serving night and day (Luke 2:37); she made herself a private chamber in the upper part of her house (Jdt 8:5).
Commentary on 1 Timothy
But she that liveth in pleasure is dead while she liveth.
пита́ющаѧсѧ же простра́ннѡ, жива̀ ᲂу҆мерла̀.
These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; but if they abide in their deeds, these, too, work to themselves death.
Hermas, Similitude 8
Behold, to what does the wisdom of this world urge a man? To live in pleasures. Whence it is said: A widow that liveth in pleasure, is dead while she liveth.
Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you." Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Caesar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them.
Epistle of Pseudo-Ignatius to the Antiochians
To live in luxury does not seem in itself to be a manifest and admitted crime. But then it brings forth in us great evils—drunkenness, violence, extortion and plunder. For the prodigal and sumptuous liver, bestowing extravagant service on the belly, is often compelled to steal, and to seize the property of others and to use extortion and violence. If, then, you avoid luxurious living, you remove the foundation of extortion, and plunder, and drunkenness, and a thousand other evils, cutting away the root of iniquity from its extremity. Hence Paul says that “she who lives in pleasure is dead while she lives.”
Homilies Concerning the Statues 15.4
It is not possible, not possible at all, for those who enjoy an easy life and freedom from want in this world, who continually indulge themselves in every way, who live randomly and foolishly, to enjoy honor in the other world. For if poverty does not trouble them, still desire troubles them and they are afflicted because of this, which brings more than a little pain. If disease does not threaten them, still their temper grows hot, and it requires more than an ordinary struggle to overcome anger. If trials do not come to test them, still evil thoughts continually attack. It is no common task to bridle foolish desire, to stop vain glory, to restrain presumption, to refrain from luxury, to persevere in austerity. A person who does not do these things and others like them cannot be saved. As testimony that those who live luxuriously cannot be saved, hear what Paul says about the widow: “she who is self-indulgent is dead even while she lives.”
On Lazarus and the Rich Man 3
But since many who have children choose the state of widowhood, not to cut off the occasions of a worldly life, but rather to enhance them, that they may do what they will with the greater license, and indulge the more freely in worldly lusts: therefore he says, "She that liveth in pleasure is dead while she liveth." Ought not a widow then to live in pleasure? Surely not. If then when nature and age is weak, a life of pleasure is not allowable, but leads to death, eternal death; what have men to say, who live a life of pleasure? But he says with reason, "She that liveth in pleasure is dead while she liveth."
Homily on 1 Timothy 13
It is difficult, or rather impossible, when we are swimming in luxury or pleasure, not to think of what we are doing. And it is an idle pretense which some put forward that they can take their fill of pleasure with their faith and purity and mental uprightness unimpaired. It is a violation of nature to revel in pleasure, and the apostle gives a caution against this very thing when he says, “She that gives herself to pleasure is dead while she lives.” The bodily senses are like horses madly racing, but the soul like a charioteer holds the reins. And as the horses without a driver go at breakneck speed, so the body, if it be not governed by the reasonable soul, rushes to its own destruction.
Against Jovinian 2.9-10
But there is a kind of death that the apostle detests when he says of the widow, “But she that lives in pleasures is dead while she is living.” Hence, the soul which was impious but has now become pious is said to have come back to life from the dead and to live on account of justification by faith. The body, on the contrary, is not only said to be about to die on account of the departure of the soul, which will come to pass, but, in a certain number of passages, it is even spoken of as already dead on account of the great weakness of flesh and blood, as where the apostle says, “The body, it is true, is dead on account of sin, the spirit is life on account of justice.”
On the Trinity 4.3.5
No one—not even though he call himself a Christian or a monk a thousand times over—confesses God while he is sinning. No one remembers God while he allows what the Lord hates. It is like pretending he is a faithful servant while he takes no notice of his master’s commands. St. Paul says of a widow, “She that gives herself to pleasure is dead while she lives.” This is the kind of death he means. Many whose bodies are alive are dead and in hell and cannot praise God. And many whose bodies are dead bless and praise God together in the spirit.… In the Apocalypse the souls of the martyrs are described as praying to God as well as praising him.
Conferences 1.1.14, 4
May God avert from us the sentence which will be in hard pursuit of those who indulge in any kind of wickedness, who are adorned with the most precious ornaments for the sake of vanity and worldly pomp. Such persons seize the property of another, are filled even to the point of vomiting with many delicacies, bury themselves in excessive drinking and store up by almsgiving little or nothing for heaven. It is of these persons that the apostle says, “The soul which gives herself up to pleasures is dead while she is still alive.”
Sermons 151.8
Since many women choose widowhood in order to indulge themselves with greater independence, he says: the pleasure-loving (σπαταλῶσα) woman, though she appears to live this sensual life, has died in spirit. But if it is impermissible for a woman to give herself over to pleasures, where in any case both nature and age often prove weak, what shall pleasure-loving men say?
Commentary on 1 Timothy
Then when he says, for she who lives in pleasures is dead while she is living, he gives the reason why she should devote all her time to prayer, namely, because it is impossible for the soul never to be occupied with some pleasure. And since the soul of an idle person is not occupied with useful things, then it must be occupied with carnal things. Consequently, he says that a widow so desolate should devote herself to prayer: you have the name of being alive, but you are dead (Rev 3:1); the living, the living, he shall give praise to you (Isa 38:19).
And although pleasures are an occasion for death for all men, they are so in a particular way for women, because by nature their soul is soft. Therefore, since pleasures soften the soul, it follows that women are much more softened by them: as much as she has glorified herself and lived in delicacies, so much torment and sorrow give to her (Rev 18:7).
Commentary on 1 Timothy
And these things give in charge, that they may be blameless.
καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίληπτοι ὦσιν.
И҆ сїѧ̑ завѣщава́й, да непоро́чни бꙋ́дꙋтъ.
"These things give in charge, that they may be blameless." He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. "These things command," he says, "that they may be blameless." Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good.
Homily on 1 Timothy 13
7–8And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever.
And these things command. Do you see that Paul wants the matter to be as a law? For it does not permit abstaining from luxury as an achievement, but forbids it as a sin.
But if anyone does not provide for his own. For personal virtue alone would not be sufficient for salvation, unless one also cares for others. Concerning the widow, Paul says these things. He calls those related by family "own." For some are personal, like friends, but not necessarily family. Therefore, one must care for their own, especially for family members. Which the extravagant does not do, attending only to luxury.
especially for those of his household. He takes care of both his own and those close to him, not only attending to what is appropriate but also to himself, by cutting off passions. Thus Clement says in the seventh Hypotyposes: "He speaks of providence both concerning the soul and concerning the body."
he has denied the faith. And how does the one who wastes, and does not provide for both his own and his household, deny the faith? Because, it is said: "And from your own seed you shall not be despised." (Isa. 58:7) But if you see God and do not deny Him, yet transgress His laws, you have denied God Himself. For it is said that they acknowledge God in words, but deny Him by their deeds. (Titus 1:16) How then is he worse than an unbeliever? Because although the unbelievers do not provide for everybody, at least they do so for their relatives, being led by the law of nature.
Commentary on 1 Timothy
You see that he desires this to be a law. He does not leave it to one's discretion whether to indulge in pleasures or not, but forbids it as a sin. For such is the meaning of the word "command" (παράγγελλε); it stands in place of: with all strictness forbid anyone to dare to do this.
Commentary on 1 Timothy
Then when he says, and command this, he shows that they should be trained to abstain from evils. Therefore, he says that he even forbids this, commanding that women who are sustained by the Church should be blameless: holiness becomes your house, O Lord (Ps 92:5).
Commentary on 1 Timothy
But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
εἰ δέ τις τῶν ἰδίων καὶ μάλιστα τῶν οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων.
А҆́ще же кто̀ ѡ҆ свои́хъ, па́че же ѡ҆ прⷭ҇ныхъ {ѡ҆ дома́шнихъ} не промышлѧ́етъ, вѣ́ры ѿве́рглсѧ є҆́сть и҆ невѣ́рнагѡ го́ршїй є҆́сть.
The apostle in his first Epistle to Timothy: "But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel."
Treatise XII Three Books of Testimonies Against the Jews
Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, "If any one provide not for his own." The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for.
"If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." And so says Isaiah, the chief of the Prophets, "Thou shalt not overlook thy kinsmen of thy own seed." For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? "He is worse than an infidel." Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred.
What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, "They profess that they know God, but in works they deny Him." What has God, in whom they believe, commanded? "Hide not thyself from thine own flesh." How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe.
Homily on 1 Timothy 14
Now God, our master, teaches two chief precepts: love of God and love of neighbor. In them one finds three objects for his love: God, himself and his neighbor. One who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbor should love God, since he is told to love his neighbor as himself. And the same is true of his concern for his wife, his children, for the members of his household, and for all others, so far as is possible. And, for the same end, he will wish his neighbor to be concerned for him, if he happens to need that concern. For this reason he will be at peace, as far as in him lies, with all. In that peace he will live in ordered harmony. The basis of this order is the observance of two rules: first, to do no harm to anyone, and, second, to help everyone whenever possible. To begin with, therefore, one has a responsibility for his own household—obviously, both in the order of nature and in the framework of human society. He has easier and more immediate contact with them.
City of God 19.14
A pleasure-loving woman, he says, has already died and perished because she devotes all her care to herself. Meanwhile, one must care "for one's own," that is, the faithful, "and especially for those of the household," that is, those belonging to one's family — he means every kind of care, both for the soul and for the body.
Why? Because his deeds are not the deeds of a believer. If he believed in God, he would heed His words: "hide not thyself from thine own flesh" (Isa. 58:7). They say that "they profess that they know God, but in works they deny Him" (Tit. 1:16).
Because the last one, even if he despises strangers, at least does not despise those close to him, being moved, of course, by nature; but this one violates both the law of God and the law of nature, and acts unjustly. Who then would believe that such a person can be merciful to strangers? And if he is indeed merciful to strangers, is this not vainglory? Consider: if the one who does not care for his own household is worse than an unbeliever, then where shall we rank the one who wrongs his own? For it is not enough for anyone's salvation to possess virtue alone, if he, being virtuous himself, does not also teach and persuade his relatives to be the same.
Commentary on 1 Timothy
Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song 2:4).
And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).
But is it true that he is worse than an infidel? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor.
I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).
Commentary on 1 Timothy
By the conversion or sanctification of family life we must be careful to mean something more than the preservation of "love" in the sense of natural affection. Love (in that sense) is not enough. Affection, as distinct from charity, is not a cause of lasting happiness. Left to its natural bent affection becomes in the end greedy, naggingly solicitous, jealous, exacting, timorous. It suffers agony when its object is absent—but is not repaid by any long enjoyment when the object is present. Even at the vicar's lunch table affection was partly the cause of the quarrel. That son would have borne patiently and humorously from any other old man the silliness which enraged him in his father. It is because he still (in some fashion) "cares" that he is impatient. The vicar's wife would not be quite that endless whimper of self-pity which she now is if she did not (in a sense) "love" the family: the continued disappointment of her continued and ruthless demand for sympathy, for affection, for appreciation has helped to make her what she is. I do not think this aspect of affection is nearly enough noticed by most popular moralists. The greed to be loved is a fearful thing. Some of those who say (and almost with pride) that they live only for love come, at last, to live in incessant resentment.
The Sermon and the Lunch, from God in the Dock
Perhaps we grow kinder to children; but then we grow less kind to the old. Any G.P. will tell you that even prosperous people refuse to look after their parents. 'Can't they be got into some sort of Home?' says Goneril.
Is Progress Possible? Willing Slaves of the Welfare State, from God in the Dock
Let not a widow be taken into the number under threescore years old, having been the wife of one man.
Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,
Вдови́ца же да причита́етсѧ не ме́ньши лѣ́тъ шести́десѧтихъ, бы́вши є҆ди́номꙋ мꙋ́жꙋ жена̀,
So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been “the wife of one man.”
To His Wife 1.7
But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years" not merely "single-husbanded "(women)-that is, married women-are at length elected, but "mothers" to boot, yes, and "educators of children; "in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can he tested.
On the Veiling of Virgins
How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.
To His Wife Book 1
Not only fornication but also a second marriage excludes someone from office in the church. Anyone twice married may be neither a bishop nor a presbyter nor a deacon nor a widow.
Homilies on Luke 17.10
Choose your "widows not under sixty years of age". Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed.
Constitutions of the Holy Apostles
It is not that old age alone makes the widow. Rather the virtues of the widow may become the duties of old age. For she certainly is the more prone to virtue who represses the heat of youth and the impetuous ardor of youthful age, coveting neither the tenderness of a husband nor the abundant delights of children. She rises above one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures nor hope for offspring.
Concerning Widows 2.9
It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God.
On Virginity 39.2
He had said, "Let them learn first to show piety at home, and to requite their parents." He had also said, "She that liveth in pleasure is dead whilst she liveth." He had said, "If she provides not for her own she is worse than an infidel." Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves.
Homily on 1 Timothy 14
What is being said here applies in particular to the women who are being considered for ordination as deaconesses.
Pelagius’s Commentary on the First Letter to Timothy
What is said here applies only to the order of widows and not to deaconesses, as some believe.
Commentary on 1 Timothy
The teaching that a widow should be the wife of only one man is an encouragement to chastity within marriage, not a forbidding of second marriages.
Interpretation of the First Letter to Timothy
9–10Let a widow be counted as not less than sixty years old, the wife of one man, well attested for good works, if she has brought up children, if she has hosted strangers, if she has washed the feet of the saints, if she has comforted the afflicted, if she has devoted herself to every good work.
Here, Paul also considers age along with other factors, and previously he states the reason, saying that even if the age were sixty years old, without the other conditions being met, it should not be counted.
— [OECUMENIUS] They also say that Paul is referring to those designated for widowhood. [end of the excerpt by Oecumenius A f. 172v, B f. 207v; G J. 295v] —
— [OECUMENIUS] well attested for good works. Having said generally, "well attested for good works," Paul then proceeds to each particular thing. And he said that the care of children is above. What then, if he has no children? Let him do the rest. [end of the excerpt by Oecumenius] —
— [OECUMENIUS] He does not say "if she had children," but "if she has brought them up according to the will of God, if she has led them properly," for this is exceptional. One must understand that this is said concerning widows. [end of the excerpt by Oecumenius G f. 295v] —
if she has hosted strangers. Do you see that even here Paul places the benefits to one's own people before those to foreigners? For having said this first.
if she has brought up children. Thus it suggests, "She has hosted strangers."
if she has washed the feet of the saints. But he will say: I am very poor, and I do not have the means to be host or to assist the afflicted. Does he not say, "Can you not wash the feet of the saints?" Is the ability lacking to pursue good works? For Paul spoke of each of these according to what was available.
if she washed the feet of the saints; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes.
if she has devoted herself to every good work, that is, she has shared, supplied. For although the ability to act may be lacking, the ability to provide is nevertheless present.
Commentary on 1 Timothy
Since above the apostle said that a pleasure-loving woman who does not care for her own household is unworthy to be numbered among the widows, he now teaches us what she must have. In the first place the apostle sets a definite age for her, and indicates the reason for this afterward. However, he does not approve a sixty-year-old woman simply on the basis of age alone, for even such a woman may prove to be unworthy. Then the apostle requires of her a single marriage, as a sign of her dignified honesty and love of chastity.
Commentary on 1 Timothy
Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for:
first, he shows which ones are to be chosen;
second, which ones are to be avoided, at but the younger widows.
In regard to the first he does three things:
first, he shows that they must be chosen according to age;
second, by reason of their chastity;
third, from having performed good works, at having testimony for her good works.
According to age, they must be no less than sixty years of age.
But of what choice is he speaking? This can be answered in two ways:
in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25).
But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses.
The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free.
Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest.
Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband. For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband.
A Gloss says: this is said because of the sacrament. But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood.
But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church's food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.
Commentary on 1 Timothy
Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησε.
въ дѣ́лѣхъ до́брыхъ свидѣ́тельствꙋема, а҆́ще ча̑да воспита́ла є҆́сть, а҆́ще ст҃ы́хъ но́зѣ ᲂу҆мы̀, а҆́ще стра̑нныѧ прїѧ́тъ, а҆́ще скѡ́рбнымъ ᲂу҆тѣше́нїе бы́сть {ско́рбныхъ снабдѣ̀}, а҆́ще всѧ́комꙋ дѣ́лꙋ бл҃гꙋ послѣ́довала є҆́сть.
For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord's Supper which they defame? Who will suffer her to creep into prison to kiss a martyr's bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints' feet? to snatch (somewhat for them) from her food, from her cup? to yearn (after them)? to have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be distributed to any, the granaries, the storehouses, are foreclosed.
To His Wife Book 2
It is possible, however, that even one who is a saint needs the washing of feet, since even the widow who is enrolled into ecclesiastical honor is examined, along with her other good works, also about this, “If she has washed the feet of saints.”... Consequently, the faithful are obliged to do this in whatever station of life they happen to be, whether bishops and presbyters, who seem to be in ecclesiastical prominence, or even those in other positions of honor in the world. This means that the master comes to wash the feet of the believing servant, and parents the feet of their son.
Commentary on John 32.131-33
The title of true widow is not a title of calamity but of honor, even of the greatest honor.… "Heavens," cried a sophist teacher [of Chrysostom as a young man], "what women there are among the Christians." So great is the admiration and praise enjoyed by widowhood not only among ourselves but also among those who are outside the church. And being aware of all this, the blessed Paul said, "Let not a widow be enrolled under threescore years of age." And even after this great qualification of age he does not permit her to be ranked in this sacred society but mentions some additional requisites. She must be "well reported of for good works, if she has brought up children, if she has lodged strangers, if she has washed the saints' feet, if she has relieved the afflicted, if she has diligently followed every good work." Heavens! What testing and scrutiny! How much virtue does he demand from the widow, and how precisely does he define it! He would not have done this had he not intended to entrust to her a position of honor and dignity.
Letter to a Young Widow 2
"Well reported of for good works, if she have brought up children." Truly, it is no unimportant work to bring up children; but bringing them up is not merely taking care of them; they must be brought up well; as he said before, "If they continue in faith, and charity, and holiness." Observe how constantly he sets kindnesses to our own relatives before those to strangers. First he says, "If she have brought up children," then, "If she have lodged strangers, if she have washed the Saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." But what if she be poor? Not even in that case is she debarred from bringing up children, lodging strangers, relieving the afflicted. She is not more destitute than the widow who gave the two mites. Poor though she be, she has an house, she does not lodge in the open air. "If," he says, "she have washed the Saints' feet." This is not a costly work. "If she have diligently followed every good work." What precept does he give here? He exhorts them to contribute bodily service, for women are peculiarly fitted for such attendance, for making the bed of the sick, and composing them to rest.
Strange! what strictness does he require of widows; almost as much as of the Bishop himself. For he says, "If she have diligently followed every good work." This is as though he meant that, if she could not of herself perform it, she shared and cooperated in it. When he cuts off luxury, he would have her provident, a good economist, and at the same time continually persevering in prayer. Such was Anna. Such strictness does he require of widows. Greater even than of virgins, from whom he yet requires much strictness, and eminent virtue. For when he speaks of "that which is comely," and "that she may attend upon the Lord without distraction," he gives, in a manner, a summary of all virtue.
Homily on 1 Timothy 14
Observe, the hospitality here spoken of is not merely a friendly reception, but one given with zeal and alacrity, with readiness, and going about it as if one were receiving Christ Himself. The widows should perform these services themselves, not commit them to their handmaids. For Christ said, "If I your Master and Lord have washed your feet, ye ought also to wash one another's feet." And though a woman may be very rich, and of the highest rank, vain of her birth and noble family, there is not the same distance between her and others, as between God and the disciples. If thou receivest the stranger as Christ, be not ashamed, but rather glory: but if you receive him not as Christ, receive him not at all. "He that receiveth you," He said, "receiveth Me." If you do not so receive him, you have no reward.
Abraham was receiving men that passed as travelers, as he thought, and he did not leave to his servants to make the preparations for their entertainment, but took the greater part of the service upon himself, and commanded his wife to mix the flour, though he had three hundred and eighteen servants born in his house, of whom there must have been many maidservants; but he wished that himself and his wife should have the reward, not of the cost only, but of the service. Thus ought we ever to exercise hospitality by our own personal exertions, that we may be sanctified, and our hands be blessed. And if thou givest to the poor, disdain not thyself to give it, for it is not to the poor that it is given, but to Christ; and who is so wretched, as to disdain to stretch out his own hand to Christ?
This is hospitality, this is truly to do it for God's sake. But if you give orders with pride, though you bid him take the first place, it is not hospitality, it is not done for God's sake. The stranger requires much attendance, much encouragement, and with all this it is difficult for him not to feel abashed; for so delicate is his position, that whilst he receives the favor, he is ashamed. That shame we ought to remove by the most attentive service, and to show by words and actions, that we do not think we are conferring a favor, but receiving one, that we are obliging less than we are obliged. So much does good will multiply the kindness. For as he who considers himself a loser, and thinks that he is doing a favor, destroys all the merit of it; so he who looks upon himself as receiving a kindness, increases the reward. "For God loveth a cheerful giver." So that you are rather indebted to the poor man for receiving your kindness. For if there were no poor, the greater part of your sins would not be removed. They are the healers of your wounds, their hands are medicinal to you. The physician, extending his hand to apply a remedy, does not exercise the healing art more than the poor man, who stretches out his hand to receive your alms, and thus becomes a cure for your ills. You give your money, and with it your sins pass away. Such were the Priests of old, of whom it was said, "They eat up the sin of My people." Thus thou receivest more than thou givest, thou art benefited more than thou benefitest. Thou lendest to God, not to men. Thou increasest thy wealth, rather than diminishest it. But if thou dost not lessen it by giving, then it is indeed diminished!
"If she have received strangers, if she have washed the Saints' feet." But who are these? The distressed saints, not any saints whatever. For there may be saints, who are much waited on by every one. Do not visit these, who are in the enjoyment of plenty, but those who are in tribulation, who are unknown, or known to few. He who hath "done it unto the least of these," He saith, "hath done it unto Me."
Homily on 1 Timothy 14
In emphasizing hospitality and the care of the saints as important qualifications for the widow, Paul’s goal is not to focus on a certain quantity of virtuous activity but rather on a quality of mind.
Interpretation of the First Letter to Timothy
This is precisely what makes her worthy to be numbered among the widows. Then the apostle enumerates, in particular, her deeds.
Raising children does not consist in simply feeding them, but in bringing them up as one ought, just as he also said above: "if she continues in faith and love and holiness" (1 Tim. 2:15).
Do you see that he places good deeds toward one's own above good deeds toward strangers? Having first said: "if she brought up children," only then does he add: "if she lodged strangers." Even if some widow were lacking in something, she still has a house and does not live out in the open air.
He said this because many widows, although they receive strangers, do not serve them themselves, but their maidservants serve them. Therefore, wishing that the widow be active and not idle, he commands her to serve herself: laziness is characteristic of a more pampered woman. Furthermore, lest some widow, out of unwillingness to receive strangers, justify herself by claiming complete poverty, as though she had no means for this, the apostle says: to wash feet, there is no need for great expenditure and wealth. And "saints" are all those who hold the right faith and live piously, even if they do not perform signs.
Money, intercession, and mediation.
For example, if she herself could not do it, she at least took part in the affairs of another, serving. The Apostle urges the widow to carry out bodily service — to make a bed, for instance, to give comfort, things which women are most capable of doing.
Commentary on 1 Timothy
Then when he says, having testimony for her good works, he shows that a widow must be chosen, because she has performed good works:
first, in general;
second, in detail, at if she has brought up children;
third, he gives to understand the same for all good works, at if she has diligently.
As to the first he says: having testimony for her good works: let her works praise her in the gates (Prov 31:31). And he says, having testimony: the works themselves which I do, give testimony of me that the Father has sent me (John 5:36); for externals disclose the faith within: I will show you by works my faith (Jas 2:18).
But which works? Toward her own and toward others. Toward her own he says, if she has brought up children, namely, in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood (Sir 7:25).
Toward others he mentions three works of godliness: first, mercy, because women, being soft-hearted, are naturally merciful. First, therefore, he teaches hospitality, if she has shown hospitality: pursuing hospitality (Rom 12:13);
second, along with this he mentions humility, if she has washed the saints' feet: for saints are to be received in that way and treated honorably: but Martha was busy about much serving (Luke 10:40). So too Christ: if I have washed your feet, you also ought to wash one another's feet (John 13:14). Augustine's gloss on this says: brethren, do this to one another; and what they cannot do with their hands, they do in their heart. But it is much better to do this with their hands; lest a Christian come to scorn the very thing which Christ did. For when one is bowed down before his brother's feet, his heart is ready for humility; or if humility is already present, it is strengthened.
Third, courage and constancy to help those in trouble; hence he says, if she has ministered to those who suffer tribulation: you had compassion on those who were in bands (Heb 10:34).
Then when he says, if she has diligently, he concludes to the works she ought to have practiced well, saying, if she has diligently followed every good work: while we have time, let us work good to all men (Gal 6:10).
Commentary on 1 Timothy
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσιν,
[Заⷱ҇ 286] Ю҆́ныхъ же вдови́цъ ѿрица́йсѧ: є҆гда́ бо разсвирѣ́пѣютъ ѡ҆ хрⷭ҇тѣ̀ {проти́вꙋ хрⷭ҇та̀}, посѧга́ти хотѧ́тъ,
That all widows that are approved are to be held in honour. In the first Epistle of Paul to Timothy: "Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth." And again: "But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith."
Treatise XII Three Books of Testimonies Against the Jews
But if you admit one younger into the order of widows, and she cannot bear her widowhood in her youth, and marries, she will procure indecent reflections on the glory of the order of the widows, and shall give an account to God; not because she married a second time, but because she has "waxed wanton against Christ," and not kept her promise, because she did not come and keep her promise with faith and the fear of God. Wherefore such a promise ought not to be rashly made, but with great caution: "for it is better for her not to vow, than to vow and not to pay."
Constitutions of the Holy Apostles Book 3
Paul himself has condemned women who chose widowhood but then do not desire to abide by their decision.
On Virginity 36.2
Why then, you ask, did Paul forbid young women to remain as widows even if they were willing?… Do you not see that it is not those who wish to keep their widowhood but rather those who prefer to marry after being widowed whom he forbids to remain as widows and to be appointed to that holy company? And he does so very wisely. For if you should intend to engage in second marriages, he says, do not profess widowhood. For breaking a promise is much worse than not promising at all.
Against Remarriage 3
"The younger widows refuse, for when they have begun to wax wanton against Christ, they will marry"; that is, when they have become scornful and luxurious. For as in the case of a just man, we might say, "Let her depart, for she has become another's." He shows therefore that though they chose widowhood, it was not the choice of their judgment. So then a widow, by the state of widowhood, is espoused to Christ. For He has said, "I am the defender of the widows and the father of the orphans." He shows that they do not choose widowhood as they ought, but wax wanton: however he bears with them. Elsewhere indeed he says, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."
Homily on 1 Timothy 15
When the apostle says elsewhere, “I desire that the younger widows marry, bear children, rule their households,” he recommends the good of marriage with wisdom and apostolic authority. He does not impose the duty of bearing children. It is not to be treated as it were a law to be observed, at least in the case of those who have chosen the state of continence. Finally, he makes it clear why he has said this, by adding, “Give the adversary no occasion for abusing us. For already some have turned aside after Satan.” By these words he wishes us to understand that for the young widows whom he thought it fitting to be married, continence would have been better than marriage, but that it was better for them to marry than to turn aside after Satan, that is, by looking back to former things after having chosen the excellent state of chastity in virginity or widowhood, to abandon it and to perish.
The Excellence of Widowhood 8.11
11–12But refuse younger widows; for when they have indulged themselves against Christ, they desire to marry, having condemnation because they have cast off their first faith.
But refuse younger widows. Therefore, when the struggle becomes greater among virgins, nowhere does it seem to express the observation of time? Because they have come to this point from a greater fervor of faith, indeed a certain necessity follows which solitude brings. Or because, also speaking about virgins, that it should be constant and careful for those who belong to the Lord (1 Cor. 7:32), great diligence was applied.
for when they have indulged themselves against Christ. Perhaps there were some who had acted this way. But see that truly widows are also joined to Christ: however, those who are joined to him are placed in the order of virgins. "For I betrothed you, he says, to one husband, pure virgin, to present you to Christ." (2 Cor. 11:2) And these things are fitting for every Church. But what does it mean, "when they have indulged themselves against"? it means, when they become foolish, when they become pampered, that is, when they become arrogant, when they become proud over Christ, not accepting Him as a bridegroom, then they fall away into marriage. For they did not choose widowhood with a judgment of reason.
Because they have abandoned the first faith. Paul speaks of the covenant with Christ. For they agreed to be joined to Christ: but they reject Him and turn to earthly marriages. After this, indeed, they fall into another sin, namely idleness. Therefore, he ordered not only men to work, but also women. For every evil arises from idleness.
Commentary on 1 Timothy
Why does the apostle give no commandment regarding the age of virgins, even though this feat was far more important? Undoubtedly because such a feat is a feat of an exalted spiritual disposition and great zeal. On the contrary, when the apostle requires of virgins unceasing service to the Lord in quietness and care for the things of the Lord, here he sets forth and demands of them great diligence. From this, the very determination of the age of life also becomes evident. Moreover, the younger widows themselves gave occasion for such a regulation by the fact that they did not endure widowhood; meanwhile, among the virgins there was nothing of the sort.
That is, when they become insensible, grow lax, and become proud against Christ, not wishing to have Him as their Bridegroom, then at last they enter into marriage; for they had chosen widowhood frivolously. Note that a widow also has Christ as her Bridegroom, just as a virgin does.
Commentary on 1 Timothy
Then when he says, but the younger widows avoid, he shows which ones are to be avoided:
first, he shows this;
second, he gives the reason, at when they have grown wanton.
He says, therefore: let older widows be chosen, but the younger widows avoid, i.e., do not accept all indiscriminately to be supported by the Church, especially those who are of ill repute and wanton. Or avoid them as far as living with them or being on intimate terms with them is concerned: better is the iniquity of man than a woman doing a good turn, and a woman bringing shame and reproach (Sir 42:14).
Then when he says, for when they have grown wanton in Christ, they will marry, he assigns two reasons drawn from the two dangers that threaten:
concerning the first he does two things;
first, he mentions the first danger;
second, he answers a question, at having damnation.
For if the younger ones are accepted for support by the Church, there are two results, namely, that they have a sufficiency and that they are not employed to work with their hands. From each result comes danger:
from the first, a danger to chastity; hence he says, when they have grown wanton in Christ. For wantonness is sometimes taken for excessive indulgence of the sexual act: then it is one of the seven capital sins; but sometimes it is taken for any excessive amount of temporal things: which is how it is taken here. As if to say: when they shall have obtained a superabundance in Christ, i.e., through Christ's help, then they will marry: the people sat down to eat and drink, and they rose up to play (Exod 32:6). Valerius says that from Ceres, i.e., food, and a generous father the journey to Venus is short: they shall eat and shall not be filled: they have committed fornication and have not ceased (Hos 4:10).
Commentary on 1 Timothy
Having damnation, because they have cast off their first faith.
ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν·
и҆мꙋ́щыѧ грѣ́хъ, ꙗ҆́кѡ пе́рвыѧ вѣ́ры ѿверго́шасѧ:
"Having condemnation, because they have cast off their first faith." By faith he means, fidelity to their covenant. As if he had said, They have been false to Christ, they have dishonored Him, and transgressed His covenant.
Homily on 1 Timothy 15
The apostle, in concluding his discussion of marriage and virginity, is careful to observe a right balance in discriminating between them. Turning neither to the right hand nor to the left, he keeps to the King’s highway and thus fulfills the injunction, “Be not righteous overmuch.” … Do we not clearly show by this language what is typified in the Holy Scriptures by the terms right and left, and also what we take to be the meaning of the words “Be not righteous overmuch”? We turn to the left if, following the lust of Jews and Gentiles, we burn for sexual intercourse. We turn to the right if, following the error of the Manichaeans, we under a pretense of chastity entangle ourselves in the meshes of unchastity. But we keep to the King’s highway if we aspire to virginity yet refrain from condemning marriage. Can anyone, moreover, be so unfair in his criticism of my poor treatise as to allege that I condemn first marriages, when he reads my opinion of second ones as follows, “The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain, lest ‘when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,’ and he makes this concession because many ‘are turned aside after Satan.’ But they will be happier if they abide as widows.”
Letters 48.8
The apostle mentions evil, unmarried women who are gossipers and busybodies and says that this vice springs from idleness. “And further,” he says, “being idle, they learn to go about from house to house, and are not only idle, but gossipers as well as busybodies, mentioning things they ought not.” He had previously said of these, “But refuse younger widows, for when they have wantonly turned away from Christ, they wish to marry and are to be condemned because they have broken their first pledge,” that is, they did not persevere in what they had first vowed. However, he does not say “They marry” but “They wish to marry,” for it is not the love of their noble vow which prevents many of them from marrying but fear of outright indecency. This itself springs from pride by which human displeasure is more dreaded than the divine displeasure.
On Holy Virginity 33.34-34.34
By "faith" the apostle means a vow. They broke, he says, their covenant with Christ, and for that they are subject to condemnation.
Commentary on 1 Timothy
Then when he says, having damnation, he answers a tacit question.
For someone might ask: wherein is the evil if they do marry? For you yourself say: a woman does not sin if she marry (1 Cor 7:36). Therefore, he says: having damnation, because they have made void their first faith, of chastity, which they vowed; for otherwise they would not have been accepted for support. Hence Augustine says here that a person incurs damnation from the mere proposal; and this is true, if it is directed to a definite person and accompanied by internal consent: if you have vowed anything to God, do not defer to pay it (Eccl 5:3); no man putting his hand to the plow and looking back is fit for the kingdom of God (Luke 9:62).
Commentary on 1 Timothy
And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
ἅμα δὲ καὶ ἀργαὶ μανθάνουσι περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαί, ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
кꙋ́пнѡ же и҆ пра̑здны ᲂу҆ча́тсѧ ѡ҆бходи́ти до́мы, не то́чїю же пра̑здны, но и҆ блѧди̑вы и҆ ѡ҆плази̑вы {любопы̑тны}, глаго́лющыѧ, ꙗ҆̀же не подоба́етъ.
Pursue earnestly, therefore, the virtue of continence, which is modesty's agent; industry, which allows not women to be "wanderers; " frugality, which scorns the world.
To His Wife Book 1
Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman "to go from house to house," much more is it for a virgin. What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness.
Homily on 1 Timothy 15
Paul speaks of idle persons and busybodies, whether virgins or widows, such as go from house to house calling on married women. They display an unblushing effrontery greater than that of a stage parasite. Cast them from you as you would the plague. For “evil communications corrupt good manners,” and women like these care for nothing but their lowest appetites. They will often urge you, saying, “My dear creature, make the best of your advantages, and live while life is yours,” and, “Surely you are not laying up money for your children.” Given to wine and wantonness, they instill all manner of mischief into people’s minds and induce even the most austere to indulge in enervating pleasures.
Letters 22.29
It is true that in writing to Timothy the apostle from fear of fornication is forced to countenance second marriage.… He is offering not a crown to those who stand but a helping hand to those who are down. What must a second marriage be if it is looked on merely as an alternative to the brothel!
Letters 79.10
Marriage is a good in all the things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house.” As regards its guaranteeing chastity, it is said of it, “The wife has not power over her own body, but the husband; and likewise also the husband has not power over his own body, but the wife. And considered as the bond of union, “What God has joined together, let no one put asunder.”
On Nature and Original Sin 39.34
And also they learn to be idle, wandering about from house to house; not only idle, but also gossips and chatterers, speaking things they ought not.
— [OECUMENIUS] And also they learn to be idle. How do the idle women learn? Having the men who are brought in to assist them provide what is necessary for their old age, they are negligent about their tasks, but they take care to appear pleasing to the men. [end of the excerpt by Oecumenius A f.172v; B f.208r; G f.296r] —
not only idle, but also gossips. For the mind has been created by the Creator for us to work. Therefore, when we do not provide it with good work, it itself takes on absurd tasks.
Commentary on 1 Timothy
Besides the already mentioned condemnation for sins, they are guilty of yet another thing, namely that they learn to be idle, going about from house to house. And idleness teaches every evil. Consequently, idleness is unbecoming not only for men, but also for women.
Rightly so. For, going from house to house, they do nothing else but carry gossip from one woman to another, from this one to that one, and, prying into everything, they inevitably fall into curiosity, and speaking to everyone about everything, they fall into idle talk.
Commentary on 1 Timothy
From the second result, namely, that they do not labor, there flow three evils: the first evil is idleness: idleness has taught much evil (Sir 33:29); this was the sin of Sodom, your sister, fullness of bread, and abundance, and her idleness (Ezek 16:49); he who pursues idleness is very foolish (Prov 12:11).
From idleness flow three evils: a woman's heart is not as firm as a man's; hence it turns to many things. Therefore, if it is not channeled by work it flies off in all directions. Consequently, it is dangerous for women to be idle; that is why the ancients kept them busy.
Furthermore, they become restless in regard to place, because they go about from house to house: now abroad, now in the streets, now lying in wait near the corners (Prov 7:12); they have loved to move their feet and have not rested and have not pleased the Lord (Jer 14:10).
As to speech he says, but tattlers also: for if they are not kept busy they kill time with trifles: talkative and wandering; not bearing to be quiet (Prov 7:10).
As to the heart he says, busybodies, because since they are not occupied with themselves, they get involved in other people's affairs. As a consequence they speak things which they ought not, because they set themselves up as judges of all cases: her conversation burns as a fire (Sir 9:11).
Commentary on 1 Timothy
I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
βούλομαι οὖν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν.
Хощꙋ̀ ᲂу҆̀бо ю҆́нымъ вдови́цамъ посѧга́ти, ча̑да ражда́ти, до́мъ стро́ити, ни є҆ди́ны же вины̀ даѧ́ти проти́вномꙋ хꙋлы̀ ра́ди:
But if anyone dares to call marriage fornication, he again falls into blasphemy against the law and the Lord. For as covetousness is called fornication because it is opposed to contentment with what one possesses, and as idolatry is an abandonment of the one God to embrace many gods, so fornication is apostasy from single marriage to several. For, as we have remarked, the apostle uses the words fornication and adultery in three senses. On this matter the prophet says: "You were sold to your sins." And again: "You were defiled in a foreign land." Here he regards as defilement an association which is bound up with a strange body and not with that which in marriage is bestowed for the purpose of procreation. That is why the apostle also says: "I wish then that the younger women marry, bear children, look after their houses, and give the adversary no occasion for abuse; for some have already turned aside after Satan."
And indeed he entirely approves of the man who is husband of one wife, whether he be presbyter, deacon, or layman, if he conducts his marriage unblameably. "For he shall be saved by child-bearing."
The Stromata Book 3
"But again, writing to Timotheus, he 'wills the very young (women) to marry, bear children, act the housewife.'" He is (here) directing (his speech) to such as he denotes above-"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"-that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere.
On Monogamy
It is likely that many widows at that time had lived more recklessly and arrogantly after the death of their husbands, as if freed from some constraining tyranny of their husbands over them; and so some earn a bad reputation for themselves because of their audacity. Drawing them away from this ruinous freedom, Paul leads them back to their former yoke. He says that if a widow intends to secretly cheapen and dishonor herself, it is much better to marry and "give our enemies no occasion to speak ill of us." Thus, because he did not want to furnish opportunities for rebuke or want the widow to live the wanton life of a harlot, he permitted second marriages.
Against Remarriage 3
"I will therefore," he says, (since they themselves wish it,) "that the younger widows marry, bear children, guide the house." This course is at least preferable to the other. They ought indeed to be concerned for the things of God, they ought to preserve their faith. But since they do not this, it is better to avoid a worse course. God is not dishonored by their marrying again, and they do not fall into those practices, which have been censured. From such a widowhood, no good could arise, but good may come out of this marriage. Hence the women will be able to correct that indolence and vanity of mind.
But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they "give none occasion," or handle, "to the adversary to speak reproachfully."
Homily on 1 Timothy 15
14–15Therefore, I wish the younger women to marry, bear children, manage the household, and give no opportunity to the adversary to have a cause for slander. For already some have turned aside after Satan.
The good aspect was that, once the widows were instructed, they should not abandon Christ nor reject their initial faith. But since they do this, let them marry, and let them not pledge themselves to Christ, and so let them marry. The former is blameless, the latter is unholy. For their arrogance and looseness of conduct are thus restrained, at least by greater affliction and concern.
and give no opportunity to the adversary. For if they marry correctly, not engaged to Christ beforehand, they will not expose themselves to the occasion of being slandered. Paul did not command them to live without fear in marrying, but that, pressed by cares, they should look to live modestly.
For already some have turned aside after Satan. But why then did you pay such great attention to these things, and even more to those concerning the virgins? Because they, Paul says, gave occasion, turning away after Satan. For he says this not that there are no younger widows, but because he feared lest he might reject Christ.
Commentary on 1 Timothy
14–15Since he said: "that they manage the house," lest it seem that he gives them freedom to indulge in worldly pleasures, he added: "give no occasion to the adversary for slander." Take care of the house in such a way, he says, that you do not harm the soul. Moreover, here the apostle very clearly indicates the purpose for which he makes such a concession to young widows. It is so that, he says, the devil may not be given occasion to mock them if, having become brides of Christ, they then, due to the inconstancy natural to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the aforementioned wicked deeds.
Commentary on 1 Timothy
Especially, he says, I desired that they not break their vows. Since they themselves desire marriage, I too, condescending to them, want this. For it is better for them to "manage the house," that is, to have care for their own household and bear the labors and concerns of it, than to go about from house to house, chattering and spending time in idleness. Having said "bear children," the apostle showed that one should enter into marriage for the sake of childbearing, so as to bring many to God.
Commentary on 1 Timothy
Then when he says, I will, therefore, that the younger should marry, he shows what they should apply themselves to, namely, that they marry:
first, he gives his teaching;
second, the reason, at for some.
He says, therefore: I will, therefore, that the younger, namely, widows, should marry. But this seems to be contrary to what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Cor 7:8). Therefore, he should have said, I will that they continue in their state.
I answer with Jerome that in that passage from 1 Corinthians the Apostle was describing what should be one's principle intention; but each one has his own gift from God. That is why he continues: it is better to marry than to burn. Therefore, one must be careful to learn what case he has in mind, because in this case his aim is that they not make their first faith void; consequently, in saying, I will, he does not have in mind the primary aim.
Bear children, and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Tim 2:15); be mistresses of families, namely, be kept busy and not be gadabouts from house to house. And I will also that they give no occasion to the adversary, i.e., to the Devil or the gentile, to speak evil, i.e., enable them to malign the Church of God. On this note he ends his description of the life that widows should lead, namely, that they should so live that they not provoke others to lewdness: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).
Commentary on 1 Timothy
For some are already turned aside after Satan.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
се́ бо нѣ̑кїѧ разврати́шасѧ в̾слѣ́дъ сатаны̀.
"For some are already turned aside after Satan." Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies, speaking things that they ought not, that no occasion should be given to the adversary. Had nothing of this kind taken place, he would not have forbidden them.
Homily on 1 Timothy 15
His reason is this: for some are already turned aside after Satan, i.e., some who have vowed chastity have looked back, avoiding their vow, and they walk after Satan by imitating him who apostatized from the angel's ranks.
Commentary on 1 Timothy
If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
εἴ τις πιστὸς ἢ πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
А҆́ще кто̀ вѣ́ренъ и҆лѝ вѣ́рна и҆́мать вдови̑цы, да довли́тъ и҆̀хъ, и҆ да не тѧготи́тсѧ цр҃ковь, да сꙋ́щихъ и҆́стинныхъ вдови́цъ ᲂу҆дово́литъ.
But if it is praiseworthy to have one’s soul free from this failing of greed, how much more glorious is it to gain the love of the people by liberality. This should be neither too freely shown to those who are unsuitable, nor too sparingly bestowed upon the needy.… There is also another kind of liberality which the apostle teaches, “If any believing woman has relatives who are widows, let her assist them. Let the church not be burdened so that it may assist those who are real widows.” Useful, then, is liberality of this sort.
On the Duties of the Clergy 2.15.68, 72-73
Observe how again he speaks of those as "widows indeed," who are left destitute, and have no resource from any other quarter. It was better to have it so. For thus two great objects were attained. Those had an opportunity of doing good, whilst these were honorably maintained, and the Church not burdened. And he has well said, "If any believer." For it is not fit that believing women should be maintained by unbelievers, lest they should seem to stand in need of them. And observe how persuasively he speaks; he has not said, "let them maintain them expensively," but "let them relieve them." "That the Church," he says, "may relieve them that are widows indeed." She therefore has the reward of this help also, for she that helps the Church, helps not her only, but those widows too whom the Church is thus enabled to maintain more bountifully.
Homily on 1 Timothy 15
“But none of those reclining at table understood why he said this to him. For some thought that, because Judas held the purse, Jesus says to him, ‘Buy the things that we need for the feast,’ or that he should give something to the poor.” Therefore, the Lord, too, had a purse. Keeping safe the offerings from the faithful, he distributed both to the needs of his people and to others in need. The paradigm for handling church money was thereby established: We should understand that his teaching that one must not take thought of tomorrow was taught for this purpose, that no money should be kept by the saints, but that God should not be served for money and that justice should not be abandoned because of a fear of need. For the apostle too, looking ahead to the future, said, “If any believing woman has widowed relatives, let her provide sufficiently for them so that the church not be burdened, in order that it can have enough for true widows.”
Tractates on John 62.5
If a faithful man or woman has widows, let them be supported, and let the Church not be burdened, so that it may provide adequately for the truly widows.
If a faithful man. He repeated: If a faithful man or woman has widows. For if they were unfaithful, it would not be necessary for them to be supported by them, lest the faithful appear to be in need of the unfaithful. Moreover, the laws also concern those who obey them, not those who are not subject to them.
let him provide for them. Let the matter be done lightly. For through this, let them support, Paul meant the necessary nourishment.
so that the Church is not burdened. So the faithful, supporting their own widows, also contribute to the widows of the Church. Just as the Church, not being burdened, and for this reason nourishing more abundantly those it nourishes, namely truly the widows, that is, those unprotected and isolated.
and that those who are truly widows. Truly widows are those who are abandoned on all sides. For he who does this, Paul says, not only supports them if he provides for them, but also greatly helps the rest, granting them relief.
Commentary on 1 Timothy
For the widows of the faithful ought not to receive sustenance from the unfaithful, lest it seem that they have need of them. By the expression "must provide for them," the apostle indicated a sufficient satisfaction of need, and not luxury.
Thus, the faithful who support their own widows also help the church's widows at the same time, precisely in that the Church is not burdened and as a result can better provide for those whom it supports, namely the true widows, that is, those who are completely defenseless and alone.
Commentary on 1 Timothy
Then when he says, if any of the faithful, he shows that the widows should be supported by private persons: first, he sets forth the doctrine;
second, the reason, at do not let the Church be charged. He says, therefore, that one who is truly a widow should put her trust in God; but if she has brothers or sisters or parents, let her be supported by them.
That is why he says, if any of the faithful have widows, let him minister to them, because this is a work of mercy; and this should be done lest the Church be charged. And this was necessary, because in those days the Church was without possessions; but today the Church has possessions that can be devoted to the support of widows: we worked night and day, lest we should be chargeable to any of you (1 Thess 3:8).
Commentary on 1 Timothy
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
Прилѣжа́щїи же до́брѣ пресвѵ́тери сꙋгꙋ́быѧ че́сти да сподоблѧ́ютсѧ: па́че же трꙋжда́ющїисѧ въ сло́вѣ и҆ ᲂу҆че́нїи.
The apostle has given them “double honor” as being both brothers and officers.
On Fasting 17
To the indictment of your appetite pertains (the charge) that "double honour" is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them "double honour" as being both brethren and officers. Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups? Men of soul and flesh alone as you are, justly do you reject things spiritual.
On Fasting
Effective presbyters should be rewarded not only with sublime honor but with earthly as well, that they not be burdened with poverty.
Commentary on the First Letter to Timothy
Preaching really entails hard work. This fact Paul made plain when he said, “Let the presbyters who rule well be held worthy of double honor, especially those who labor in the word and in teaching.” But you are responsible for making this toil light or heavy. If you despise my words or, though you do not despise them, do not embody them in your deeds, my toil will be heavy, because I am laboring fruitlessly and in vain. But if you pay attention and make my words manifest in your deeds, I shall not even be aware of the perspiration, for the fruit produced by my work will not permit me to feel the laboriousness of the toil.
Homilies on John 22.1
For this is the ultimate aim of their teaching: to lead their disciples, both by what they do and what they say, into the way of that blessed life which Christ commanded. Example alone is not sufficient instruction. And this statement is not mine but the Savior's. For he says, "Whoever shall do and teach, he shall be called great." Now if to do were the same as to teach, the second word would be superfluous. It would have been enough to say, "Whosoever shall do." But in fact by distinguishing these two he shows that example is one thing and instruction another. Each requires the other for perfect edification.
On the Priesthood 4.8
The "honor" of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, "Thou shalt not muzzle the ox that treadeth out the corn"; and, "The laborer is worthy of his reward." So when he says, "Honor widows," he means, "support" them in all that is necessary. Thus he says, "That it may relieve those that are widows indeed"; and again, "Honor widows that are widows indeed," that is, who are in poverty, for the greater their poverty, the more truly are they widows. He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the ox that treadeth out the corn." See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? "The laborer is worthy of his reward." Let us not then look only to the reward, but to the terms of the commandment. "The laborer," he says, "is worthy of his reward." So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy. Therefore to teachers should be granted a supply of their necessities without grudging, that they may not faint nor be discouraged, nor by attention to inferior things deprive themselves of greater; that they may labor for spiritual things, paying no regard to worldly things.
And what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, "Those who rule well." And what is it to rule well? Let us hear Christ, Who says, "The good shepherd giveth his life for his sheep." Thus to rule well is, from our concern for them, never to spare ourselves.
"Especially those who labor in the word and doctrine." Where then are those who say that there is no occasion for the word and doctrine? Whereas he says to Timothy, "Meditate upon these things; give thyself wholly to them"; and, "Give attendance to reading, to exhortation, to doctrine; for in doing this thou shalt save both thyself, and them that hear thee." These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor.
Homily on 1 Timothy 15
17–18The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."
Who then are the ones who lead well, Christ declared. "The good Shepherd," he says, "lays down his life for the sheep." (Jn. 10:11)
are to be considered worthy of double honor. Paul calls the necessary provision an honor, or rather a contribution. "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."
double. But truly, with a double comparison made to widows, not to elders who do not rule well. For they do not even deserve simple honor, but rather must be expelled. Or he says double means much.
those who labor in preaching. Preach, not the boastful kind, but that which has the power to nourish spiritually. But where now are those who say that the leader does not need words or teaching, but life? Let them now hear how Paul honors the word [λόγον], especially preaching. For even this, if from some other. For when the word is about doctrines, where then does life have power? And see the contrast to, "Do not muzzle an ox while it is treading out the grain." For indeed, one who is threshing must be muzzled.
The worker deserves his wages. Even Christ speaks in accordance with the law. By wages, he means food, and by worker, he means the one who labors, namely that one who does not labor is unworthy of food. This, however, Paul says to teachers who do not labor in teaching.
Commentary on 1 Timothy
The one who rules worthily — this the Lord teaches, saying: "the good shepherd lays down his life" (John 10:11), sparing nothing for the sake of caring for the sheep. By "honor" the apostle means the provision of all necessities, as is evident from what follows. For teachers must have necessities in abundance, so that, undistracted by anything, they may devote themselves to teaching. So too lived the Levites in the Old Testament. "Double" honor — either in relation to the widows, or in relation to the deacons, or simply double honor, that is, great honor. Where now are those who say that words are not needed, but only life? Let them listen now to Paul, how he values the word above all else, saying: this is necessary for us, just as the other is too. For when it comes to dogmas, what power does life have there? The apostle requires a word that is not boastful, but filled with the power of Scripture and understanding, even if it be spoken simply.
Commentary on 1 Timothy
Above, he dealt with honorable widows who are supported by subsidies from the Church; here he deals with the honoring of bishops and priests:
first, he instructs Timothy how he should act toward them;
second, he shows how some of the things he said are to be understood, at some men's sins are manifest.
In regard to the first he does two things:
first, he shows that priests should be honored;
second, he supports himself with an authority, at for the Scripture says. In regard to the first he does two things: first, he shows that they are to be honored;
second, he shows why they deserve honor, at especially those who labor.
He says, therefore, let the priests who rule well. For the presbyters is the same as the elder; and just as the old are wont to have prudence: in the ancient is wisdom (Job 12:12), so those who are appointed to rule in the Church should have prudence: who is the faithful and wise steward, whom his lord sets over his family? (Luke 12:42). That is why the Church's prelates, i.e., bishops and priests, are called presbyters; hence he says, priests who rule. But this is not all, for they should rule well, namely, to the honor of God and not their own advantage: woe to the shepherds of Israel who fed themselves (Ezek 34:2); and should be prudent, so that he might give to each in due season: here now it is required of dispensers that a man be found faithful (1 Cor 4:2).
Esteemed worthy of double honor: one of which is that they be provided with the necessities of life: he had ten talents of silver so that with it he had been honored by the king (Tob 1:16); honor the Lord with your substance (Prov 3:9); and the other of which is that they be shown respect: humble your soul to the ancient (Sir 4:7); obey your prelates (Heb 13:17); all her domestics are clothed with double garments (Prov 31:21); they shall receive double in their land (Isa 61:7).
But especially is this honor to be shown to those who merit it by their labors, namely, those who labor in the word of preaching: among whom you shine as lights in the world (Phil 2:15); Let the word of Christ dwell in you abundantly in all wisdom teaching (Col 3:16); and doctrine, i.e., in erudition: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15); and in Ephesians he links pastors with teachers, because this is the bishop's function (Eph 4:11).
Commentary on 1 Timothy
For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
λέγει γὰρ ἡ γραφή· βοῦν ἀλοῶντα οὐ φιμώσεις· καί· ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.
Глаго́летъ бо писа́нїе: вола̀ молотѧ́ща не ѡ҆броти́ши: и҆: досто́инъ дѣ́латель мзды̀ своеѧ̀.
And the same law commands "not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food."
The Stromata Book 2
He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the ox that treadeth out the corn." See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? "The laborer is worthy of his reward." Let us not then look only to the reward, but to the terms of the commandment. "The laborer," he says, "is worthy of his reward." So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy.
Homily on 1 Timothy 15
And it should be noted what is added: "The laborer is worthy of his hire," because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth. In this matter it should be considered that two rewards are owed to our one work: one on the way, the other in the homeland; one which sustains us in labor, another which recompenses us in the resurrection. Therefore the reward which is received in the present ought to accomplish this in us: that we may strive more vigorously toward the subsequent reward. Therefore every preacher should not preach in order to receive a reward in this time, but should receive a reward in order to continue preaching. For whoever preaches in order to receive here a reward of either praise or gift, without doubt deprives himself of the eternal reward.
Forty Gospel Homilies, Homily 17
The apostle brings forward testimonies—one from the law, and another testimony of Christ. In both, observe what labor is required of the teacher. Threshing is the most arduous labor: and the teacher likewise must be prepared for every kind of toil, hardship, and grief. By the expression "the laborer," the apostle shows that one must not seek comfort and rest. "The laborer is worthy of his reward," or food. By these words the apostle points to prosperity: for if the laborer is worthy of his reward, then how much more of food. But the one who does not labor is unworthy.
Commentary on 1 Timothy
Then when he says, for the Scripture says, he proves his statement with two authorities: one is used in the mystical sense and the other in the literal sense, at the laborer is worthy of his reward.
He says, therefore, for the Scripture says, namely, Deuteronomy: you shall not muzzle the ox that treads out the corn (Deut 25:4). In 1 Corinthians the Apostle shows that this passage is to be understood for teachers, for does God take care for oxen? (1 Cor 9:8). Not that they are not included under divine providence, but that he is not concerned how men treat them, since they can use them as they will. Consequently, that law is not concerned with oxen, but is a law presented under a figure. As if to say: do not prevent a man who labors in the office of preaching and ruling from living off his office. By oxen are understood teachers: where there are no oxen, the crib is empty; but where is much corn, there the strength of the ox is manifest (Prov 14:4); by corn is understood the faithful: the harvest indeed is great (Matt 9:37). Therefore, teachers and preachers are not to be prevented from having their honorarium.
The other authority is in Matthew: the laborer is worthy of his food (Matt 10:10); but it is better to say that it is from the Old Testament, although it is not stated in those words: for the Apostle never quotes the Gospel without explicitly saying so. But this authority is taken from Leviticus: the wages of him who has been hired by you shall not abide with you until the morning (Lev 19:13).
But are those honoraria considered to be wages? Augustine in a Gloss says that they are not. For the Gospel is not something that can be bought and sold in the sense that one preaches for a price. For sometimes that which is given to a person as a final reward is called a wage; but God forbid that a preacher's wages be that sort of honorarium: but sometimes a wage refers to that which a person deserves for his labor; and this is taking wage in a broad sense. Accordingly, Augustine says: let them accept.
Commentary on 1 Timothy
Against an elder receive not an accusation, but before two or three witnesses.
κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων.
На пресвѵ́тера хꙋлы̀ не прїе́мли, ра́звѣ при двою̀ и҆лѝ трїе́хъ свидѣ́телехъ.
That an elder must not be rashly accused. In the first to Timothy: "Against an eider receive not all accusation."
Treatise XII Three Books of Testimonies Against the Jews
May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders.
And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. "At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation." He does not say, "do not condemn," but "receive not an accusation," bring him not to judgment at all. But what if the two witnesses are false? This rarely happens, and it may be discovered upon examination on the trial. For since offenses are committed in secret, we ought to be satisfied with two witnesses, and this is sufficient proof of investigation.
But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought "to have a good report of them which are without."
Homily on 1 Timothy 15
When a man is advanced in years, you must not be too ready to believe evil of him. His past life is itself a defense, and so also is his rank as an elder. Still, since we are human and sometimes in spite of the ripeness of our years fall into the sins of youth, if I do wrong and you wish to correct me, accuse me openly of my fault. Do not backbite me secretly.
Letters 125.19
It is the duty of the presbyter to function as the common father of both the men and women of the congregation; because the care of both sexes involves seeing and speaking discreetly with the women, pastoral work must be done with great reverence. Furthermore, the duty of presbyters involves the administration of penitential discipline on admitted sinners and the exercise of oversight where such discipline is substandard. For both reasons the presbyters are vulnerable to charges.
Commentary on 1 Timothy
19–20Do not receive an accusation against an elder except on the evidence of two or three witnesses. Rebuke those who sin in the presence of all, so that the rest also may be fearful.
Do not receive an accusation against an elder. What then? Should such an accusation be admitted against the younger? By no means! But as if he were saying: Against no one, and especially not against the elder; for they have, even from their very age, a certain restraint; therefore he calls him an elder [πρεσβύτερον] who is old in age.
Rebuke those who sin in the presence of all. For he seeks carefully, Paul says, and when he finds, he reproaches with severity. For this is the rebuke. Before all, so that the rest may also be admonished. This, God did, both upon Pharaoh (Ex. 19) and upon Nebuchadnezzar (Dan. 4).
Commentary on 1 Timothy
Do we really accept an accusation against a young person but not against someone else? On the contrary, the apostle speaks as if to say: against no one, and especially not against an elder. He did not say: do not accuse, but: do not even "receive an accusation" at all. For by their very age they sin less than the young. By "elder" the apostle here means a person who has reached old age. Since many are accused on suspicion, according to the ancient law, he says, there must be witnesses who convict the guilty party. But what if they lie? This rarely happens, and at trial this can be uncovered. It would be good to have at least two witnesses, because sins are committed in secret. But what if the sins are manifest, yet there are no witnesses, but only a bad reputation? About this the apostle said above: "he must also have a good testimony from those who are outside" (1 Tim. 3:7).
Commentary on 1 Timothy
Then when he says, do not receive an accusation, he treats of the correction of prelates, saying that priests who have ruled well are worthy of a double honor; but those who are wicked must be corrected.
In regard to this he does three things:
first, he says that accusations against them must not be readily admitted;
second, that guilty ones must be publicly corrected, at reprove those who sin;
third, that they should not be condemned rashly, at without prejudice.
He says, therefore: as major prelate, do not receive an accusation against a priest, but under two or three witnesses. Two suffice, if they are good. The reason for this statement is found in a Gloss, that a person in such a lofty position should not be readily accused, for he is Christ's representative.
But this does not seem to suffice, because even in regard to the laity no accusation is admitted except under two or three witnesses: by the mouth of two or three witnesses shall he die, who is to be slain (Deut 17:6).
Hence it should be noted that it is one thing to receive an accusation, and another to condemn the accused. A judge should not do the second, unless the accused has been convicted and condemned by witnesses; and this is the procedure in the state. But against a priest no accusation should be received, unless it is evident.
Commentary on 1 Timothy
Them that sin rebuke before all, that others also may fear.
τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσι.
Согрѣша́ющихъ же пред̾ всѣ́ми ѡ҆блича́й, да и҆ про́чїи стра́хъ и҆́мꙋтъ.
That the sinner must be publicly reproved. In the first Epistle of Paul to Timothy: "Rebuke them that sin in the presence of all, that others also may be afraid."
Treatise XII Three Books of Testimonies Against the Jews
A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.… “Them that sin, reprove before all,” says the apostle, and he immediately adds the reason, saying, “that the rest also may have fear.”
The Long Rules, Q.28.R
Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when thou hast thoroughly informed thyself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend.
"Rebuke," he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, "Go and tell him his fault between him and thee alone, if one sin against thee." But Christ Himself permits him to be censured in the Church. What then? is it not a greater scandal, that one should be rebuked before all? How so? For it is a much greater scandal, that the offense should be known, and not the punishment. For as when sinners go unpunished, many commit crimes; so when they are punished, many are made better. God Himself acted in this manner. He brought forth Pharaoh, and punished him openly. And Nebuchadnezzar too, and many others, both cities and individuals, we see visited with punishment. Paul therefore would have all stand in awe of their Bishop, and sets him over all.
Homily on 1 Timothy 15
And here is a dilemma which often occurs: If you punish a man, you may ruin him. If you leave him unpunished, you may ruin another. I admit that I make mistakes in this matter every day.
Letters 95
Who is the hired hand? One who sees the wolf coming and flees. One who seeks his own things, not those of Jesus Christ. He does not dare openly to accuse the sinner. Suppose someone has sinned, and sinned grievously. He ought to be reproached and perhaps excommunicated. But if he is excommunicated, you imagine, he will be an enemy, he will make plots, he will do harm when he can. Now consider one who seeks his own things, not those of Jesus Christ. He does not lose what he is pursuing, the advantage of a human friendship. He does not incur the distress of human enmities—he is quiet; he does not correct. Look, the wolf seizes the sheep’s throat. The devil has persuaded a believer to commit adultery. You are silent; you do not scold. O hired hand, you saw the wolf coming and you fled.
Tractates on John 46.8
That is, those who persist in sin and whom you find after thorough investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that the rest may be instructed through fear. For a bishop must also be fearsome. For just as it is harmful to condemn thoughtlessly, so it is destructive not to rebuke the guilty, because through this the disease of sin spreads to many. But how then did the Lord say in the Gospel: "If your brother sins against you, go and rebuke him between you and him alone" (Matt. 18:15)? Yet the Lord also commands to rebuke before the community one who persists in sin. So then what? Will not rebuke before the community cause scandal? On the contrary, there is greater scandal when a well-known sinner is not rebuked. Therefore God also, setting them up as an example, so to speak, punished Pharaoh (Exod. 14:4), Nebuchadnezzar (Dan. 4), and many others, with the purpose of instructing the people living on earth.
Commentary on 1 Timothy
Then when he says, reprove those who sin, he shows how they are to be punished, if proved guilty:
first, he shows that they must be punished publicly;
second, he adjures him to observe this, at I charge you, before God.
He says, therefore: reprove those who sin, whether they be priests or not, before all. Why? So that the rest also may have fear.
Yet the procedure in such cases is not the same as that in fraternal correction; because the judge is a public person. Consequently, he must aim at the common good, which is harmed by a public crime, because many are scandalized. Therefore, an ecclesiastical judge must inflict public punishments in such a way that others are edified: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11); the wicked man being scourged, the fool shall be wiser (Prov 19:25).
Note that he says, before all; which seems to be contrary to what is stated in Matthew: if your brother shall offend you, go, and rebuke him between you and him alone (Matt 18:15).
Augustine answers in a Gloss: distinguish the times and the sin, because the one is secret and the other public. The first needs a secret remedy, i.e., should be corrected in private; and this is the one the Lord has in mind; hence he says, offend you alone, as though in private. But the Apostle is speaking of a public sin, which calls for a public penalty. And this is signified by the dead whom the Lord revived. He revived the girl in her own home (Matt 9); and this signifies a secret sin. On that occasion he even cleared the room of people. But he revived the widow's son outside the gate in public (Luke 7); by which he showed that a public sin must be publicly punished.
Commentary on 1 Timothy
I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς, χωρὶς προκρίματος μηδὲν ποιῶν κατὰ πρόσκλισιν.
Засвидѣ́тельствꙋю пред̾ бг҃омъ, и҆ гдⷭ҇емъ і҆и҃съ хрⷭ҇то́мъ, и҆ и҆збра́нными (є҆гѡ̀) а҆́гг҃лы, да сїѧ̑ сохрани́ши без̾ лицемѣ́рїѧ, ничесѡ́же творѧ̀ по ᲂу҆клоне́нїю.
Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God.
Letter to the Corinthians (Clement)
Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), even so do I hold it.
The Prescription Against Heretics
Having spoken of Bishops and Deacons, of men, and women, of widows and elders, and of all others, and having shown how great was the authority of a Bishop, now he was speaking of judgment, he has added, "I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality." Thus fearfully he charges him. For though Timothy was his beloved son, he did not therefore stand in awe of him. For as he was not ashamed to say of himself, "Lest by any means when I have preached to others, I myself should be a cast-away" (1 Cor. ix. 27); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, "I call heaven and earth to witness" (Deut. iv. 26); and again, "Hear ye, O mountains, and strong foundations of the earth." (Mic. vi. 2.) He calls the Father and the Son to witness what he has said, making his appeal to Them against that future Day, that if anything should be done that ought not to be done, he was clear from the guilt of it.
"That thou observe these things without preferring one before another, doing nothing by partiality." That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may pre-occupy thy mind, or gain thee over to his side beforehand.
But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap (Gen. xxxi. 45), so we often take at once superior and inferior persons to witness; so great a thing is testimony. As if he had said, I call to witness God and His Son and His servants, that I have charged thee: so before them I charge thee. He impresses Timothy with fear.
Homily on 1 Timothy 16
I seriously charge you before God and the Lord Jesus Christ and the elect angels to keep these instructions without bias, and to do nothing out of favoritism.
I seriously charge you before God. Paul warns of severity. For Timothy did not simply resign, but protested, securing himself in case anything improper should happen. But why did Paul call the Father and the Son as witnesses, and also angels together? Because they, along with their Lord who is to come in judgment, are present and will bear witness to the discourse. It is also our custom to call both superiors and inferiors as witnesses. And Jacob also took God and the mountain as witnesses. (Gen. 31:46)
and the elect angels. He said "elect angels," because angels and demons alike are cast away.
— [OECUMENIUS] Either he spoke what was truly the case, or he brought them to the brink of ruin. [end of the excerpt by Oecumenius A f. 173v; B f. 209τ; G f. 297r] —
to keep these instructions without bias. This, for example, is what he said: Without haste in judgment, that is, so that you do nothing rashly or recklessly from what has been said, and not without preceding judgment or counsel.
and to do nothing out of favoritism. Indeed, presumptions are often devoid of truth. For favoritism [πρόσκλησις] is an affectation that incites someone to do something without judgment.
without bias. That is, without falling into the judgment and punishment of disobedience for someone who has erred in something. Thus Clement in the seventh book of Hypotyposes. And Basil, in his interpretation of the Proverbs, says, According to inclination, that is, not leaning towards what is wrong, but bringing forth straight judgment. For he says thus: Doing nothing according to inclination, but bringing forth judgments straight and unaltered.
Commentary on 1 Timothy
Having said much in the words cited above, he now begins to speak as in a court and in doing so adjures Timothy most solemnly. He was not ashamed to safeguard even Timothy with such an exhortation. For if he said of himself, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27), then all the more was he not ashamed to say this concerning Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he might remain blameless, since he had strictly exhorted him. Why does he add the angels as well? Because on the day of judgment the angels will solemnly accompany the Lord. And we too have a custom of taking as witnesses both important and insignificant persons. Jacob also takes as witnesses God and the hill. And Moses says, "I call heaven and earth to witness" (Deut. 4:26). For God is so gracious toward us that He accepts even servants brought together with Him as witnesses. He called the angels "elect" because the demons are also angels, but rejected ones.
That is, be impartial toward those who are being judged, so that there be no preliminary decision, that is, so that no one prejudices you and, drawing you to their side in advance, disposes you to pronounce judgment and render a decision. Do nothing "by partiality," inclining to one side. It is as if he were saying: one side invites you to help it; so do not act according to this invitation.
Commentary on 1 Timothy
Then he says, I charge you, before God. Because the ecclesiastical judge acts in God's person in a special way when he judges; therefore, he charges him before God to judge justly.
For he must argue his case in public in such a way that he does not scorn God's judgment. On this point he reminds him of three things: first, God's authority, because God the Father will judge him with authority; hence he says, before God: you shall judge the whole earth (Gen 18:25). Second, Christ as man will be sitting as judge: he has given him power to do judgment, because he is the Son of man (John 5:27). Hence he says, and Christ Jesus. Third, the angels will be ministers: when the Son of man shall come in his majesty and all the angels with him, then he shall sit upon the throne of his majesty (Matt 25:31); that is why he adds, and the elect angels: you renew your witnesses against me (Job 10:17).
Then when he says, observe these things without prejudice, he warns him against rash judgment, saying, without prejudice, i.e., that he should not proceed rashly but with deliberation, doing nothing by declining to either side.
Or without prejudice, i.e., without previous discussion: do no important thing without judgment (Sir 33:30); the cause which I knew not, I searched out most diligently (Job 29:16); otherwise, you will not be acting as mediator between two parties: you shall not go aside in the poor man's judgment (Exod 23:6).
Commentary on 1 Timothy
Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει.
[Заⷱ҇ 287] Рꙋкѝ ско́рѡ не возлага́й ни на кого́же, нижѐ приѡбща́йсѧ чꙋжы́мъ грѣхѡ́мъ: себѐ чи́ста соблюда́й.
Baptism is not rashly to be administered.… Similarly, this precept is rather to be looked at carefully.… “Lay not hands easily on any; share not other men’s sins.”
On Baptism 18
On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " and, "Lay not hands easily on any; share not other men's sins." If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.
On Baptism
Again to Timotheus: "Lay hands on no one hastily, nor communicate with others' sins." Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness.
On Modesty
But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal!
Epistle VI
And the man who put on Christ, who is the Christ of all of us no less; for he, in writing to his dearly-beloved son Timothy, says: "Lay hands suddenly on no man, neither be partaker of other men's sins."
What does Paul say? If one who I have ordained has sinned, do I share his blame and punishment? Yes, says he. One who authorizes evil is blameworthy. It is just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that one who gave the sword incurs the blame. So anyone that gives the authority that arises from this office to a man living in evil, draws down on his own head all the fire of that man's sins and audacity.
Homilies on S. Ignatius and S. Babylas, Eulogion for Ignatius 2
"Lay hands," he says, "suddenly on no man, neither be partaker of other men's sins." What is "suddenly"? Not upon a first, nor a second, nor a third trial, but after frequent and strict examination and circumspection. For it is an affair of no common peril. For thou wilt be responsible for the sins committed by him, as well his past as his future sins, because thou hast delegated to him this power. For if thou overlook the past unduly, thou art answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction. For as thou art a partaker of his good actions, so art thou of his sins.
"Keep thyself pure." This he says with reference to chastity.
Homily on 1 Timothy 16
If the church partakes of the sins which were forbidden by the apostle, then it must be considered to consent to them.
On Baptism, Against the Donatists 7.5.9
The apostle writes to Timothy: “Practice self-control.” It’s a command; it’s an order; it has to be listened to; it has to be carried out. But unless God comes to our help, we get stuck. We try, indeed, to do it by willpower, and the will makes some effort. It shouldn’t, though, rely on its ability unless it is assisted in its debility.
Sermons 348A.4
For the peace and order of the Lord’s whole household will be shaken, if what is required in the body be not found in the head. What is it to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age, before there has been time to test them?
Letters 12.2
Do not quickly lay hands on anyone, nor share in the sins of others. Keep yourself pure.
And Paul discusses the matter of selecting for ordinations. For he wrote to a bishop. And he says, do not quickly, for example, not from the first or second thoughts, but after examining many times and thoroughly.
nor share in the sins of others. That is, appointing a bishop that is unworthy of the people.
Keep yourself pure. Paul commands Timothy concerning self-control. But if a man so exhausts himself with fasting and drinking water that he even falls ill from it, what ought we to do, or how should we observe this?
Commentary on 1 Timothy
The Apostle has come also to the most important matter, by which the church is chiefly sustained, that is, to ordination, and says: "do not lay hands hastily," that is, not after the first or third examination, but after repeated and thorough investigation, since this matter is not without danger. And in what way? – Listen.
Since you are the cause of what he will do in the future, you therefore become a participant in both his good deeds and his sinful ones. But you are also guilty of his former sins, because you disregarded them and made darkness into light, and did not allow him to bewail them and come to a state of contrition.
Here he gives him a lesson on chastity.
Commentary on 1 Timothy
Then when he says, do not impose hands lightly upon any man, he treats about promotions; and this seems to be a reason for his previous advice. For just as he must not be quick to punish, so he must not be quick to promote, i.e., ordain to sacred orders speedily: let these also first be proved (1 Tim 3:10): gather unto me seventy men of the ancients of Israel, whom you know to be ancients and masters of the people (Num 11:16). As if to say: those whom you are certain to be worthy.
And why? Neither be partaker of other men's sins, because if you ordain indiscriminately, and as a result, they sin with themselves or among the people, you will be held responsible. Or he becomes a partaker of other men's sins who does not correct when he is able: not only that they do them, but they also who consent to them (Rom 1:32); touch no unclean thing (Isa 52:11).
Then when he says, keep yourself chaste, he shows how he must behave toward himself. And this is good advice because it sometimes happens that a person spends so much time with others that he neglects himself:
first, therefore, he exhorts himself to chastity;
second, he strives to moderate his abstinence, at do not still drink water.
He says, therefore: you who are obliged to correct others, keep yourself chaste: I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway (1 Cor 9:27). Timothy, of course, was an extremely abstemious man who afflicted his body to avoid sins of the flesh: I have thought in my heart to withdraw my flesh from wine that I might turn my mind to wisdom and might avoid folly (Eccl 2:3).
Commentary on 1 Timothy
Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
μηκέτι ὑδροπότει, ἀλλ’ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας.
Ктомꙋ̀ не пі́й воды̀, но ма́лѡ вїна̀ прїе́мли, стома́ха ра́ди твоегѡ̀ и҆ ча́стыхъ твои́хъ недꙋ́гѡвъ.
"Use a little wine," says the apostle to Timothy, who drank water, "for thy stomach's sake;" most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours; and specifying "a little," lest the remedy should, on account of its quantity, unobserved, create the necessity of other treatment.
The Instructor Book 2
Let ¦sculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing.
De Corona
Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings" -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded.
On Fasting
And is not temperance in harmony with nature and that divine law which in the beginning of all things gave the springs for drink and the fruits of trees for food? After the flood, the just man found wine a source of temptation to him. Let us, then, use the natural food of temperance, and would that we all could do so! But, because not all are strong, the apostle therefore says, “Use a little wine for your frequent infirmities.” We must drink it not for our pleasure but for our infirmity, sparingly as a remedy, not excessively as a gratification.
Letters 63.27
But if he, the bishop, takes care of his body that he may minister to you, if he attends to his health that he may be useful, ought he for this to be accused? Do you not know that bodily infirmity no less than infirmity of soul injures both us and the church?… For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it?
Homilies on Titus 1
"Drink no longer water, but use a little wine for thy stomach's sake and thy often infirmities." If one who had practiced fasting to such an extent, and used only water, so long that he had brought on "infirmities" and "frequent infirmities," is thus commanded to be chaste, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from any one. But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a "messenger of Satan" was sent that he should not be "exalted above measure" (2 Cor. xii. 11), much more might it be so with Timothy. For the miracles he wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine, that he may be humbled, and others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.
Homily on 1 Timothy 16
Notice the reasons why wine is allowed: it is to cure pain in the stomach and to relieve a frequent infirmity and hardly then. And lest perchance we should indulge ourselves on the ground of illness, Paul recommends that but a little wine should be taken, advising rather as a physician than as an apostle—although indeed an apostle is a spiritual physician.
Letters 22.8
Because of the necessary activities of this life, health is not to be despised until “this mortal shall put on immortality,” and that is the true and perfect and unending health which is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. The apostle himself says, “Make not provision for the flesh in its concupiscence,” because our care of the flesh must be in view of the exigencies of salvation. “For no man ever hated his own flesh.”
Letters 130.3.7
Thus, many Christians do not eat meat, yet they do not superstitiously consider it unclean. And the same individuals who abstain when healthy take meat without qualm when sick, if it be required as a cure. Many do not drink wine. Nevertheless, they do not think it would defile them. In fact, they show great sympathy and good judgment in seeing that it is provided for those who tend to be listless and for all who cannot maintain bodily health without it.
The Way of Life of the Catholic Church 1.33.72
No longer drink water but use a little wine for your stomach and your frequent ailments.
No longer drink water. And why did Paul not heal his stomach, who also worked physical healings, but wanted him to be healed by diet? So that it might serve as a reminder to us not to be easily offended if good men were weakened: and so that Timothy himself might be kept in office through illness, lest he become proud. Finally, so that we might know that since they were of the same nature as us, those good works were performed which they did: since Paul could have healed him with a single prayer, but it was not altogether beneficial. Chrysostom has much to say on this matter. Therefore, see the book in which he discusses Images, and you will see very beautifully what has been treated on this subject by the divine Chrysostom in that place, in the introductory verse, as I understand.
but use a little wine. That is, only as much as is necessary for health: for Paul knows that even an excess of wine can be harmful. From this, it is indicated that Timothy was ill not only in the stomach but also in other parts of the body.
Commentary on 1 Timothy
Do you see that, having so many ailments, Timothy was still exhausting himself by drinking water? Learn then not to be grieved when someone gives instructions concerning temperance, for even to Timothy, who for so long a time drank water, so that he often became subject to ailments, Paul gives a commandment about temperance, and did not simply say "use wine," but limited this use, adding "a little." For health, he says, not for pleasure. For youth is hot, and from wine quickly becomes stirred up. But why did Paul not heal him, who by his "handkerchiefs" raised the dead (Acts 19:12)? So that we, when even now we see holy people subject to ailments, would not be scandalized and think that the ancients were above our nature, but would believe that they too were people like us; and finally, so that Timothy himself would not become proud of his virtue. About this, more is said at length by Saint John Chrysostom, at the beginning of the so-called book of homilies "On the Statues." But it seems Timothy was by nature a sickly person, subject to ailments not of the stomach only, but of other parts as well, and therefore the apostle also added: "and your frequent ailments."
Commentary on 1 Timothy
But because this practice made him extremely sick, the Apostle adds: do not still after you are sick, drink water. Why? Because whatever sacrifice you offer, you shall season it with salt, i.e., with the salt of discretion (Lev 2:13); your reasonable service (Rom 12:1). Therefore, he adds, but use a little wine, not unto drunkenness: wine drunk with moderation is the joy of the soul and the heart (Sir 31:36); but for your stomach's sake and your frequent infirmities, namely, which are the result of your abstinence.
But note that Paul cured the sick and raised the dead; yet he cures Timothy by advising medicine. This gives us to understand that he did not use his power to work miracles for everyone, but when it was expedient for the faith.
Commentary on 1 Timothy
I fancy that it is the experience of most doctors that giving any alcohol for illness (though often necessary) is about the most morally dangerous way of giving it. Instead of giving it to a healthy person who has many other forms of life, you are giving it to a desperate person, to whom it is the only form of life. The invalid can hardly be blamed if by some accident of his erratic and overwrought condition he comes to remember the thing as the very water of vitality and to use it as such.
Wine When It Is Red (All Things Considered)
Some men's sins are open beforehand, going before to judgment; and some men they follow after.
τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι, προάγουσαι εἰς κρίσιν, τισὶ δὲ καὶ ἐπακολουθοῦσιν·
Нѣ́кихъ (же) человѣ́къ грѣсѝ пред̾ѧвле́ни сꙋ́ть, предварѧ́юще на сꙋ́дъ: нѣ̑кимъ же и҆ послѣ́дствꙋютъ.
Even as legislators have overlooked punishments for the guilty though they be established by law, so too our Lord Jesus Christ by punishing one or two sinners sets down like an inscription on a bronze stele their punishment and uses their experiences as a warning to all. It says that even if those who dare the same sins do not suffer a similar penalty now, they will suffer a more rigorous one in the future.
On Virginity 23
"Some men's sins are open beforehand, going before to judgment; and some they follow after."
In speaking of ordination, he had said, "Be not partaker of other men's sins." But what, he might say, if I be ignorant of them? Why, "some men's sins are open beforehand, going before them to judgment, and some they follow after." Some men's, he means, are manifest, because they go before, whilst others' are unknown, because they follow after.
"Going before to judgment." This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well.
Homily on 1 Timothy 16
When it is clear with what intention they are committed, he calls them manifest sins, and these sins precede judgment. This means that if judgment follows them at once, it will not be rash judgment. But concealed sins follow judgment, because not even these will remain hidden in their proper time. And this is to be understood about good works as well.… On things that are manifest, therefore, let us pass judgment, but with regard to hidden things, let us leave the judgment to God. For, whether the works themselves be bad or good, they cannot remain hidden when the time comes for them to be revealed.
Sermon on the Mount 2.18.60
24–25The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden.
Since he said above, "nor share in the sins of others," (1 Tim. 5:22) he resolves what was said as if in contrast. For what reason, Timothy would say, if I were to ignore the sins of the one being ordained, would I share in them? And he says: "The sins of certain people are obvious, leading to judgment." Therefore, if you diligently investigate sins, you will fully understand them.
and for some, they also follow. That is, they follow after the ordination. Therefore, you would have communicated to the former: for it would be negligence not to know what is obvious. But not so with the latter, for nothing is from you.
— [OECUMENIUS] I know that I have read an interpretation of this kind among certain saints: those whose sins go before are visible to all; therefore, let there be some for you as well, but observe those that follow with watchful eyes. If therefore you do anything besides this, you will share in sins. But Saint Basil has interpreted it in such a way as if nothing of this chapter pertains to ordination. Whoever, he says, has sinned against him alone, their sins have preceding and trailing judgment. However many, even after they have departed from the church, have left occasions for sinning to others, just as Nestorius and other heretics; these sins follow them even after they have gone: for even the sins of those who fall are attributed to them because of them.
Likewise, good deeds are evident. That is, in the same way. Whatever, he says, has been said about sins, accept also this about good deeds. For there are those who have become the occasion of salvation for others, and the righteous works of these are also attributed to those who have sown the seeds. [end of the excerpt by Oecumenius A f. 173v, B f. 209v; G f. 297v] —
On the obedience of slaves.
Commentary on 1 Timothy
Since the apostle, while discussing ordination, said: "do not be a partaker in other men's sins" (1 Tim. 5:22), Timothy could justly object: but what shall I do if I do not know? In answer to this, the apostle says: some sin openly and publicly, which brings them to judgment, that is, as a result they are already condemned and contempt for them goes before them, as you yourself already know. But the sins of other people do not become evident at once, yet you can uncover them through investigation. He hints at this with the expression: "afterwards." Thus, you must also be on guard against these at ordination. Or else — even though they may escape notice here and you ordain them, having absolutely no accusation against them, yet there they will not escape notice. For deeds are not destroyed with one's life, but follow after them. Basil the Great explained this passage in a new independent chapter, unrelated to the discussion of ordination. For example, someone leads a debauched life, or steals — such a sin leads him beforehand to condemnation, drawing only him alone. But if someone teaches evil and establishes a school conducted with ruinous wisdom — such a sin continues to be committed even without him. It does not cease with his death, but heirs of the contagion remain after him, such as the pagan philosophers and all who have generally written against the teaching of the Church. They will give an answer not only for the fact that they themselves went astray, but also for the fact that they served as the cause of error for others, their followers.
Commentary on 1 Timothy
Then when he says, some men's sins are manifest, he explains how he should understand the two things he has said, namely, that in condemnation he should proceed without prejudice, and that he should not impose hands lightly.
In regard to the first he says, some men's sins are manifest. As if to say: above I said, observe these things without prejudice; nevertheless, you should realize that some sins are notorious and need no examination; but some are hidden and require probing. These are the ones which you must investigate without prejudice, but not the first; because the first are going before to judgment, but the others appear after judgment, i.e., they reveal themselves after discussion and must not then be made public: as the faces of them who look therein shine in the water, so the hearts of men are laid open to the wise (Prov 27:19).
Commentary on 1 Timothy
Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
ὡσαύτως καὶ τὰ καλὰ ἔργα πρόδηλά ἐστι, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται.
Та́кожде и҆ дѡ́браѧ дѣла̀ пред̾ѧвлє́на сꙋ́ть: и҆ сꙋ̑щаѧ и҆́накѡ, ᲂу҆таи́тисѧ не мо́гꙋтъ.
"Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid."
Homily on 1 Timothy 16
The words mean this: Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them.
Letters 54.8
The greatest consolation for the righteous consists in the fact that good and evil deeds are known even here, but especially there, where all things are laid bare.
Commentary on 1 Timothy
Second, he says, do not impose hands lightly on any man, and he explains that this applies to men who are not evidently good, because in like manner also good deeds of some are manifest: that they may see your good works and glorify your Father in heaven (Matt 5:16); he that does truth comes to the light that his works may be made manifest (John 3:21). Those that are otherwise, i.e., that are not manifest, cannot be hid, because nothing is covered that shall not be revealed: nor hid that shall not be known (Matt 10:26), for either in the future or even now all iniquity is made manifest. Upon such you should not impose hands lightly.
Commentary on 1 Timothy
RREBUKE not an elder, but intreat him as a father; and the younger men as brethren;
Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς,
[Заⷱ҇ 285] Ста́рцꙋ не творѝ па́кости, но ᲂу҆тѣша́й {ста́рца не ᲂу҆корѧ́й, но ᲂу҆молѧ́й} ꙗ҆́коже ѻ҆тца̀: ю҆́ношы, ꙗ҆́коже бра́тїю: