1 Timothy 6

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."

Epistle of Ignatius to the Trallians

But as to servants, what can we say more than that the servant should bring a good will to his master, with the fear of God, although his master be impious and wicked, but yet not yield any compliance as to his worship? And let the master love his servant, although he is his supervisor. Let him reflect on the fact that each shares equally in the other’s humanity. And let one who has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master…. In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.

Constitutions of the Holy Apostles

1–2

Those who have believing masters must not be disrespectful on the ground that they are brothers. Rather they must serve all the better since those who benefit by their service are believers and beloved. In the epistles to the Ephesians and Colossians he commands the same. So it is obvious that Paul’s intention is not to abolish slavery as a social institution. Rather, he attacks slavery in its worst form, the slavery to evil, which pays no respect to any external freedom.

Homilies on First Corinthians 19.4

"Let as many servants as are under the yoke count their masters worthy of all honor, that the Name of God and His doctrine be not blasphemed."

Let them count them "worthy of all honor," he says; for do not suppose, because thou art a believer, that thou art therefore a free man: since thy freedom is to serve the more faithfully. For if the unbeliever sees slaves conducting themselves insolently on account of their faith, he will blaspheme, as if the Doctrine produced insubordination. But when he sees them obedient, he will be more inclined to believe, and will the rather attend to our words. But God, and the Gospel we preach, will be blasphemed, if they are disobedient. But what if their own master be an unbeliever? Even in that case they ought to submit, for God's Name's sake.

Then because he had said, "Do nothing by partiality," as if under the necessity of interpreting it, he adds, "As many servants as are under the yoke." But you will say, What has a Bishop to do with this? Much surely, for it is his office to exhort and to teach these too. And here he makes excellent regulations with respect to them. For we see him everywhere commanding the servants rather than their masters, showing them the ways of submission, and treating them with great regard. He exhorts them therefore to submit with great meekness. But the masters he recommends to forbear the use of terror. "Forbearing threatening" (Eph. vi. 9), he says. And why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him; but where believers were concerned, what was his reason? Because masters contribute greater benefits to their servants, than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing; and bestow much care upon them in other respects, so that the masters pay them the larger service, which is here intimated, when he says, "they are faithful and beloved, partakers of the benefit." They suffer much toil and trouble for your repose, ought they not in return to receive much honor from their servants?

Homily on 1 Timothy 16

1–2

Those who are under the yoke as slaves should regard their own masters as worthy of all honor; so that the name of God and the teaching may not be blasphemed. And those who have faithful masters should not despise them because they are brothers, but rather serve them all the more, because they are faithful and beloved, sharing in the benefit. Teach and encourage these things.

Paul discusses faithful slaves who have unbelieving masters, saying, so that even these things may be.

so that the name of God may not be blasphemed. For if, Paul says, because the masters are unbelieving, the faithful slaves disobey and act arrogantly, giving their own household members a reason, they provide the masters with grounds to blaspheme Christ and the preaching, as if it were the cause of the slaves' arrogance.

should not despise them because they are brothers. Do not let the fact that you are a brother be the cause of your despising, Paul says, but considering that the masters are faithful and beloved of God, serve more, mixing fear and love. For as much as you do good to the masters who are your brothers, so much more become grateful in serving more. Or because you are benefited by the masters, through being nourished and clothed.

but rather serve them all the more; that is, the slaves. For by hyperbaton it is placed. However, it should be placed in the middle, because they are faithful and beloved, and the word masters should be understood. Simply, as it is written, one must understand sharing in the benefit, that is, the masters who take care to benefit the slaves.

Teach and encourage these things. Therefore, the teacher requires not authority, but gentleness.

According to those who are greedy for gain, and false teachers.

Commentary on 1 Timothy

Teach them, he says, and exhort them, so that even though their masters are unbelievers, they should obey them, showing them every honor in both words and deeds. For do not think that you are free because you are a believer: you are free in spiritual nature, you freely approach the Lord, but you are a slave in body. Freedom itself, I say, consists in serving in the name of Christ. And an unbeliever, if he sees a prideful slave, will revile the teaching as inciting rebellion. But if he sees that a slave obeys with love, he will rather marvel at the teaching, which corrects even slavish habits that are difficult to reform.

Commentary on 1 Timothy

Above, the Apostle instructed Timothy on the use of foods and on the persons to whom the Church allows subsidies; here he treats of other persons who pertain to the Church:

first, persons of low estate;

second, persons of high estate, at charge the rich of this world.

In regard to the first he does three things:

first, he informs him about servants;

second, he speaks against the contrary opinion, at if any man teach otherwise;

third, he warns him to avoid the contrary doctrine and to follow his, at but you, O man of God.

In regard to the first he does two things:

first, he shows him what doctrine he should hold;

second, he tells him to teach it, at these things teach.

In regard to the first he does two things: first, he shows how servants should act toward unbelieving masters;

second, how they should act toward believing masters, at but those who have.

He says, therefore: whoever are servants under the yoke, i.e., in the servile state, which is called a yoke figuratively; because as oxen are restrained under a yoke from going wherever they like, so servants under their masters are kept from doing as they wish: be not held again under the yoke of bondage (Gal 5:1). Let them count their masters worthy of all honor, i.e., of proper respect: servants, be obedient to them who are your lords according to the flesh, with fear and trembling in the simplicity of your heart as to Christ (Eph 6:5).

Why? Lest the name of the Lord and his doctrine be blasphemed; for if unbelieving masters were to believe their servants rebellious for knowing the faith, they would condemn Christ's name and blaspheme his doctrine: for the name of Christ through you is blasphemed among the gentiles (Rom 2:24). Therefore, those with unbelieving masters must obey them, lest the name of the Lord and his doctrine be blasphemed.

Commentary on 1 Timothy

For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith."

Dogmatical and Historical Fragments

But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant.

Constitutions of the Holy Apostles Book 4

"And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit."

As though he had said, If ye are thought worthy of so great a benefit, as to have your masters for your brethren, on this account ye ought more especially to submit.

Homily on 1 Timothy 16

"These things teach and exhort."

A Teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, "These things command and teach"; at another, "These things teach and exhort." For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. For the blessed Paul does not refuse to be their servant: "We preach not ourselves," he says; "but Christ Jesus the Lord; and ourselves your servants for Jesus' sake"; and again, "All things are yours, whether Paul or Apollos." And in this service he serves with alacrity, for it is not slavery, but superior to freedom. For He says, "Whoever committeth sin is the servant of sin."

Homily on 1 Timothy 17

It is not right that, because you have come to have your master as a brother by virtue of baptism, you should treat him carelessly; on the contrary, find in this very thing a motivation to serve and be subject to him with even greater zeal, because he too is faithful and beloved, that is, a brother instead of a master. Then remember that he is also your benefactor, who concerns himself and takes care of you, to feed you, to clothe you, and to satisfy your every other need and necessity — so that he has many claims upon you, besides the fact that he purchased you. By saying "beloved," the apostle drives out fear, which servants, having toward their masters, often fall into hatred of them — and in its place introduces love. Thus, he says, those who receive benefits, that is, the slaves, ought to serve all the more. To make a convenient transition in his discourse, he adds this, while in the expression "they are faithful and beloved" the word "masters" must be understood. Or it can simply be understood as the text says: "and they benefit [them]," that is, the masters who diligently strive to do good to their slaves.

A teacher needs not only authority, which is expressed by the word "teach," but also gentleness, which is contained in the present expression: "exhort." For he is a physician, and a physician sometimes uses gentleness, and sometimes also strict compulsion.

Commentary on 1 Timothy

But what of those who have believing masters? But those who have believing masters, let them not despise them; which sometimes happens when familiarity is shown to underlings, namely, they grow proud: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Prov 30:1).

According to the Philosopher the reason for this is that in these cases men paralogize, believing that if they are equal in one respect, they are equal in all and refuse to submit any longer; just as in civil wars, because the people are not subject, they consider themselves equal to the nobility in all things. Consequently, it can happen that slaves, seeing that they are equal to their masters in one matter, namely, in the faith, come to think that they are equal in all respects; that is why he says, let them not despise them.

And he gives three reasons: first, the gift of faith; hence he says, because they are faithful. And this is very important, because the just man lives by faith, and by faith the world is overcome. The second is the dignity of divine love; hence he says, and beloved, namely, more excellently than the other creatures, because they are adopted into God's sons: behold what manner of charity the Father has bestowed upon us that we should be called and should be the sons of God (1 John 3:1). The third is the gift of grace; hence he says, who are partakers of the benefit, namely, the Lord's sacrament: the bread which we break, is it not the partaking of the body of the Lord (1 Cor 10:16); I am partaker with them who fear you (Ps 118:63).

These things teach others who do not know, and exhort them to do: these things speak and exhort (Titus 2:15).

Commentary on 1 Timothy

Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Epistle of Ignatius to Polycarp

3–5

With reason, therefore, the noble apostle, depreciating these superfluous arts occupied about words, says, "If any man do not give heed to wholesome words, but is puffed up by a kind of teaching, knowing nothing, but doting about questions and strifes of words, whereof cometh contention, envy, railings, evil surmisings, perverse disputings of men of corrupt minds, destitute of the truth." You see how he is moved against them, calling their art of logic-on which, those to whom this garrulous mischievous art is dear, whether Greeks or barbarians, plume themselves-a disease. Very beautifully, therefore, the tragic poet Euripides says in the Phoenissae,- "But a wrongful speech is diseased in itself, and needs skilful medicines." For the saving Word is called "wholesome," He being the truth; and what is wholesome (healthful) remains ever deathless. But separation from what is healthful and divine is impiety, and a deadly malady.

The Stromata Book 1

I might be thought to have laid down this position to remedy distrust in my case, or from a desire of entering on the contest in some other way, were there not reasons on my side, especially this, that our faith owes deference to the apostle, who forbids us to enter on "questions," or to lend our ears to new-fangled statements, or to consort with a heretic "after the first and second admonition," not, (be it observed, ) after discussion.

The Prescription Against Heretics

The apostle instructs us, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is lifted up with foolishness: from such withdraw thyself.". Mindful of which precept, the blessed Apostle Paul himself also warns and instructs, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to His doctrine, he is proud, knowing nothing: from such withdraw thyself."

Epistle XXXIX

To these Arius and Achilles opposing themselves, and those who with them are the enemies of the truth, have been expelled from the Church, as being aliens from our holy doctrine, according to the blessed Paul, who says, "If any man preach any other gospel unto you than that ye have received, let him be accursed; even though he feign himself an angel from heaven." And also, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing," and so forth. These, therefore, who have been anathematized by the brotherhood, let no one of you receive, nor admit of those things which are either said or written by them. For these seducers do always lie, nor will they ever speak the truth.

Epistles on the Arian Heresy 1.13

"If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing." Presumption therefore arises not from knowledge, but from "knowing nothing." For he that knows the doctrines of godliness is also the most disposed to moderation. He who knows sound words, is not unsound. For what inflammation is in the body, that pride is in the soul. And as we do not in the first case say that the inflamed part is sound, so neither do we here consider the arrogant. It is possible then to be knowing, and yet to know nothing. For he that knows not what he ought to know, knows nothing. And that pride arises from knowing nothing is manifest from hence. Christ "made Himself of no reputation," he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. "For what hast thou that thou didst not receive?" He washed the feet of His disciples, how can he who knows this be setting himself up? Therefore He says, "When ye have done all, say we are unprofitable servants." The publican was accepted only from his humility, the Pharisee perished by his boastfulness. He who is puffed up knoweth none of these things. Again, Christ Himself says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?"

Homily on 1 Timothy 17

If anyone teaches otherwise: that is, one different from what is right.

and to the teaching that accords with godliness. Paule said, "They are sound words," and he says, "And with the teaching accords with godliness," evidently concerning faith.

Commentary on 1 Timothy

3–4

Do you see that complete ignorance drives a person to madness and makes him arrogant, so that whoever does not accept sound teaching is proud? And pride is to a sick soul what inflammation is to a bodily wound. So then, if he had not become proud, he would have accepted the teaching of the Lord, Who humbled Himself, washed the feet of the disciples, and said: "Learn from Me, for I am gentle and lowly" (Matt. 11:29). He called blessed the "poor in spirit" (Matt. 5:3); He sent the tax collector away justified for his humility (Luke 18:13–14). Whoever does not accept this and does not know it is undoubtedly proud.

Commentary on 1 Timothy

Then when he says, if any man teach otherwise, he excludes the contrary assertion:

first, he describes the nature of false doctrine;

second, its source, at he is proud;

third, its effect, at from which arise.

If you wish to know whether a doctrine is erroneous, you can tell from three marks: first, it is against the doctrine of the Church; hence he says, if any man teach otherwise than I teach and the other apostles. This is the first mark: if any man preach to you a gospel, besides that which I have received, let him be anathema (Gal 1:9). For the doctrine of the apostles and prophets is called canonical, because it is, as it were, the rule of the intellect: you shall not add to the word that I speak to you, neither shall you take away from it (Deut 4:2); if any man shall add to these things, God shall add unto him the plagues written in this book (Apoc. 22:18).

In regard to the second mark he says, and consent not to the sound words of our Lord Jesus Christ. For the Lord came to give testimony to the truth: for this was I born and for this came I into the world, that I should give testimony to the truth (John 18:37). Therefore, he was sent by the Father to be a teacher and master: give ear to him always, and he shall be a father to you (1 Macc 2:65). Consequently, anyone who does not consent to his teachings is in error: it is like the sin of witchcraft to rebel: and like the crime of idolatry to refuse to obey (1 Kgs 15:23). And he says, sound, because in Christ's sayings there is nothing corrupt, nothing false or perverse, because they are the words of divine wisdom: all my words are just; there is nothing wicked or perverse in them: they are right to those who understand, and just to those who find knowledge (Prov 8:8).

As to the third mark: my son, keep the commandments of your father, and forsake not the law of your mother (Prov 6:20); hence he says, and to that doctrine, namely, of the Church, which is according to godliness. This godliness is shown in the worship of God: and the acknowledging of the truth which is according to godliness (Titus 1:1).

Commentary on 1 Timothy

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated; and "the word is nigh thee, in thy mouth and in thy heart," as the same apostle declares, being easy of comprehension to those who are obedient.

Fragments from the Lost Writings of Irenaeus

And that the whole range of the doctrine of the apostles proclaimed one and the same God, who removed Abraham, who made to him the promise of inheritance, who in due season gave to him the covenant of circumcision, who called his descendants out of Egypt, preserved outwardly by circumcision-for he gave it as a sign, that they might not be like the Egyptians-that He was the Maker of all things, that He was the Father of our Lord Jesus Christ, that He was the God of glory,-they who wish may learn from the very words and acts of the apostles, and may contemplate the fact that this God is one, above whom is no other. But even if there were another god above Him, we should say, upon [instituting] a comparison of the quantity [of the work done by each], that the latter is superior to the former. For by deeds the better man appears, as I have already remarked; and, inasmuch as these men have no works of their father to adduce, the latter is shown to be God alone. But if any one, "doting about questions," do imagine that what the apostles have declared about God should be allegorized, let him consider my previous statements, in which I set forth one God as the Founder and Maker of all things, and destroyed and laid bare their allegations; and he shall find them agreeable to the doctrine of the apostles.

Against Heresies Book 3

4–5

The apostle forbids us to enter into hypothetical questions, or to lend our ears to newfangled statements or to consort with a heretic “after the first and second admonitions.” We do not enter into these discussions. Discussion has been inhibited in this way by designating admonition as the purpose of dealing with a heretic. The first reason, too, is because he is not a Christian. The instruction is given in order that he might not, after the manner of a Christian, seem to require correction again and again and “before two or three witnesses.” The impression could be created that he ought to be corrected, for the very reason that he is not to be disputed with. The second reason is that a controversy over the Scriptures can, clearly, produce no other effect than to upset either the stomach or the brain.

Prescription Against Heretics 16-17

4–5

I shall address my words to those whose cleverness is in words.… “Strife of words” is the term given to all elaborate verbiage by Paul, who proclaims and confirms the “short and final account,” Paul, the pupil and teacher of fishermen. These people I speak of have versatile tongues and are resourceful in attacking doctrines nobler and worthier than their own. I only wish they would display comparable energy in their actions.

Orations 27.1

"Doting about questions." To question then is to dote. "And strifes of words"; this is justly said. For when the soul is fevered with reasonings, and stormy, then it questions, but when it is in a sound state, it does not question, but receives the faith. But from questionings and strifes of words nothing can be discovered. For when the things which faith only promises are received by an inquisitive spirit, it neither demonstrates them, nor suffers us to understand them. If one should close his eyes, he would not be able to find anything he sought: or if, again with his eyes open, he should bury himself, and exclude the sun, he would be unable to find anything, thus seeking. So without faith nothing can be discerned, but contentions must needs arise. "Whereof come railings, evil surmisings"; that is, erroneous opinions and doctrines arising from questionings. For when we begin to question, then we surmise concerning God things that we ought not.

Homily on 1 Timothy 17

he is inflated with conceit and understands nothing. For he who does not know what he ought to know, knows nothing. But he who does not know the sound things, obviously knows the demonic things. Moreover, arrogance is a matter welcoming and proper to demons.

an unhealthy craving for controversy and for quarrels. For if you do not believe, but craving for controversy, there must be debate and conflicts of reasoning. Since Christianity promises future things, and these cannot be shown to the eyes, faith is necessary. But see that to crave controversy is to be ill.

blasphemies. For it is necessary that human reasoning permit what pertains to God, and that blasphemy arises from questioning.

evil suspicions. These are opinions and contaminated doctrines.

Commentary on 1 Timothy

So, contention is a disease: for where there is no faith, everything is sick; there only a war of words flares up and nothing more – wherein the more skilled in debate strains to overthrow the other. Faith is the eye; he who has no eyes finds nothing, but only searches.

That is, from contentions are born harmful dogmas. When we give ourselves over to contentions, we begin to blaspheme and to think about God what we ought not.

Commentary on 1 Timothy

The root of this error is twofold, namely, pride and lack of understanding.

In regard to the first he says, he is proud. There are two ways in which pride is said to be the root of errors: first, because the proud desire to insert themselves into matters that are not their concern; hence it is expected that they err and fall short: we have heard of the pride of Moab; he is exceedingly proud: his pride and his arrogancy, and his indignation is more than his strength (Isa 16:6). Second, because they refuse to submit their intellect to any other, but rely on their own prudence; consequently, they rebel against Sacred Scripture. Against such a person it is said: lean not upon your own prudence (Prov 3:5), and again: where humility is, there also is understanding (Prov 11:2).

The other root is weakness of intellect. Here it should be noted that just as health in the body depends on a proper balance among the humors, so truth consists in a proper balance in the intellect, because truth is a correspondence of intellect and thing. Hence just as a sick person, when he does not have a balanced condition, is affected by the slightest contrary stimulus, so too when a man's intellect is not grounded on the truth and lacks the virtue by which to judge what is true, that man falls into error in the face of any difficult question; hence he says, sick about questions: a weak man and of a short time, and falling short of the understanding of judgment and laws (Wis 9:5).

Hence Boethius says that understanding is to reasoning as a circle is to its center. For reason roves about and considers the perfections and defects and relationships of one thing to another, and unless it finally arrives at an understanding of the truth, its roaming is in vain. Hence, when it discovers the truth of a thing, it holds it as a center. But some take intellectual journeys without ever arriving: ever learning and never attaining to the knowledge of the truth (2 Tim 3:7); hence he says, sick about questions, i.e., never reaching the center.

And he says, questions and strifes of words, because in some matters doubt arises from the object itself, but in others from the words and names; hence he says, questions, in regard to the first, namely, questions about things: which furnish questions rather than the edification of God, which is in faith (1 Tim 1:4); in regard to the second he says, and strifes of words: he who follows after words only shall have nothing (Prov 19:7). And he says, strifes of words, meaning those cases when strife arises from words alone. For example, the Lord says: if the Son shall make you free, you shall be free indeed (John 8:36) and in Matthew: then the children are free (Matt 17:25); now if someone wished to infer from this that all Catholics, since they are sons of God, are therefore free, it would be a strife of words, because the Lord is speaking of spiritual freedom, not bodily.

Then when he says, from which arise envies, he describes the effect of error:

first, he mentions the effect;

second, he explains some things previously stated, at but godliness.

In regard to the first he does two things: first, he mentions the evils that follow false doctrine;

second, where these evils reside, at men corrupted in mind.

Among the evils he lists, some are within, in the heart; others are external.

Within are disorderly emotions in regard to good or in regard to evil. In regard to the good is sadness about someone else's good; hence he says, envies, which can be understood as referring either to the present case or to all cases; for when men labor not for the truth but only about words, they do not see with a balanced mind, if someone prevails: envy slays the little one (Job 5:2). In the present case, if servants regard themselves as free and not subject, their masters grow envious and bewail the fact that their servants are equal to them. As a result of envy a man rises up against his neighbor of whom he is envious: and this is contentions: it is an honor for a man to separate himself from quarrels (Prov 20:3); or he rises up against God: and this is blasphemies: blaspheming the things which they know not (2 Pet 2:12).

In regard to evil there is suspicion; hence he says, evil suspicions, namely, on the part of masters toward Christians, as though for gain we pretended that they were free: and suspicion of them has deceived many, and has detained their minds in vanity (Sir 3:26). As a result there issue conflicts of men against believers: there arose a strife between the herdsmen of Abram and of Lot (Gen 13:7).

Commentary on 1 Timothy

In appearance Judas championed the cause of the poor and said with indignation, “This ointment might have been sold for three hundred pence and given to the poor.” But in reality he “was a thief, and having the bag took away what was put in it.” If, then, anyone in our time who has the bag of the church speaks like Judas on behalf of the poor but takes away what is put in it, let there be assigned to him the portion along with Judas who did these same things.

Commentary on Matthew 11.9

Neither need I say any thing about his pride and the haughtiness with which he assumed worldly dignities, and his wishing to be styled procurator

"Perverse disputings," that is, leisure or conversation, or he may mean intercommunication, and that as infected sheep by contact communicate disease to the sound, so do these bad men.

"Destitute of the truth, thinking that gain is godliness." Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance.

"From such withdraw thyself." He does not say, engage and contend with them, but "withdraw thyself," turn away from them; as elsewhere he says, "A man that is an heretic after the first and second admonition reject." He shows that they do not so much err from ignorance, as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded, so long as you give, and even so you will never satisfy their desires. For it is said, "The covetous man's eye is not satisfied with a portion." From such then, as being incorrigible, it is right to turn away. And if he who had much obligation to fight for the truth, is advised not to engage in contention with such men, much more should we avoid it, who are in the situation of disciples.

Homily on 1 Timothy 17

It is of all of us … that the apostle speaks. Christ is a pauper, let us blush with shame. Christ is lowly, let us be made lowly. Christ was crucified. He did not rule. He was crucified in order to rule. He conquered the world, not in pride but in humility. He destroyed the devil, not by derisive laughter but by weeping; he did not scourge but was scourged. He received a blow but did not give blows. Let us, therefore, imitate our Lord.

Homilies on Mark 83

friction. The transmission of the disease of bad doctrines, from the contact of miserable sheep. For those who come into contact are filled with the disease, along with the healthy ones.

imagining that godliness is a means of gain. Do you know that even battles of words produce shameful profit? It is no wonder, for those who contend with words attract more students, making a profit from them, whether monetary gain. They pretend virtue in order to amass wealth through it.

Depart from such people. Paul did not say, "Join with such men and fight," but "depart," after one and then a second warning. For how will you ever be able to persuade men fighting for money? Therefore, since they are persistent, turn away from them.

Commentary on 1 Timothy

By "pouring from empty to empty" – diatribe – idle conversations were usually meant. Or because just as mangy sheep, when they rub against healthy ones, infect them too with their disease, so also the heterodox rub up against others with their conversations, paratribomenoi, and corrupt them.

Do you see that disputes give birth to shameful gain? And rightly so. For these quarrelers, attracting to themselves a greater number of disciples, exploit them, and contend more and more in disputes in order to attract them to themselves more and more.

He did not say: engage with them and fight, but: "withdraw," that is, "after the first and second admonition" (Titus 3:10). For those who fight over profit and money, when and with what can they be persuaded? Therefore withdraw from those people who are incorrigible.

Commentary on 1 Timothy

But this is not in all hearts, but in some. And he describes their condition: the first pertains to a defect in natural light; the second to defect in knowledge; the third to the defect of disordered love.

In regard to the first he says, of men corrupted in mind, i.e., in natural reason, because they have a perverse judgment: They are corrupt and are become abominable in their ways (Ps 13:2). In regard to the second he says, who are destitute of the truth, i.e., lack knowledge of the truth: there is no truth, there is no mercy, there is no knowledge of God in the land (Hos 4:1). In regard to the third he says, supposing gain to be godliness, i.e., that the worship of God is ordained to profit and the acquisition of wealth: they have counted our life a pastime, and the business of life to be gain, and that we must be getting every way, even out of evil (Wis 15:12).

Therefore, such men as believe this, find it easy to be scornful and fall into the evils mentioned.

Commentary on 1 Timothy

It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality,

Treatise VII On the Mortality

Having said, "They think that godliness is a means of gain," he adds: "But godliness with contentment is great gain," not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other. For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.

Homily on 1 Timothy 17

He, then, is happy who has everything he wants but does not want what is not proper.… But, when men have attained that welfare for themselves and for those whom they love, shall we be able to say that they are now happy? They have something which it is proper to wish for, but if they have nothing else, either greater or better or more to their advantage and personal distinction, they are still far from happiness.… Certainly it is proper for them to wish for these things, not for the sake of the things themselves but for another reason, namely, that they may do good by providing for the welfare of those who live under them, but it is not proper to covet them out of the empty pride of self-esteem or useless ostentation or hurtful vanity.

Letters 130.5.11

I’ve been wagging a finger at the rich. Poor people, you listen too. You should pay out too; you shouldn’t go plundering either. You should give of your means too. You too curb your greed. Listen, you poor, to the same apostle, “There is great gain,” he says, “in godliness with contentment.” You have the world in common with the rich. You don’t have a house in common with the rich, but you do have the sky, you do have the light in common with them. Just look for a sufficiency, look for what is enough, not for more than that. Anything more is a weighing down, not a lifting up of the spirit; a burden, not a reward.

Sermons 85.6

But godliness with gladness is great gain.

But godliness with gladness is great gain. They indeed imagine godliness in such a way that it serves as a means for gain and profit. But true profit is godliness itself in its own nature, and having what is sufficient, not seeking those things that abound in earthly goods. Or rather, what profit is godliness itself if we do not seek more, but remain in sufficiency.

Commentary on 1 Timothy

Those disputants, he says, do not consider being pious an acquisition. But there is acquisition in piety as well, only not the kind they suppose, but a far higher one. In it the acquisition is not when you have, but when you do not have, for it teaches contentment. And contentment is a great and lasting wealth. Therefore let not the pious lose heart, as though they were without possessions.

Commentary on 1 Timothy

Then when he says, but godliness, he explains his previous statement: who suppose gain to be godliness:

first, he shows the relationship between godliness and gain;

second, he shows that it does not consist in acquiring external riches, at for those who will:

in regard to the first he does two things: first, he explains the first;

second, he assigns a reason, at for we brought nothing.

He says, therefore: they claim that gain is godliness, but I say that godliness is gain; and he adds, with contentment, i.e., a sufficiency of the goods that bring contentment, which depends on two things: first and principally, on godliness which orders some things to God and some to one's neighbor: and these are the virtues and gifts of grace: for she is an infinite treasure to men, which they that use, become the friends of God (Wis 7:14); second, it depends on life being sustained; hence he says, with contentment, namely, in the things necessary for life: seek first the kingdom of God and his justice, and all these things will be added unto you (Matt 6:33); godliness is profitable to all things (1 Tim 4:8).

Commentary on 1 Timothy

6–8

But I wish to urge the case for cubic content; in which (even more than in moral content) I take a personal interest. Now, moral content has been undervalued and neglected because of its separation from the other meaning. It has become a negative rather than a positive thing. In some accounts of contentment it seems to be little more than a meek despair.

But this is not the true meaning of the term; it should stand for the idea of a positive and thorough appreciation of the content of anything; for feeling the substance and not merely the surface of experience. “Content” ought to mean in English, as it does in French, being pleased; placidly, perhaps, but still positively pleased. Being contented with bread and cheese ought not to mean not caring what you eat. It ought to mean caring for bread and cheese; handling and enjoying the cubic content of the bread and cheese and adding it to your own. Being content with an attic ought not to mean being unable to move from it and resigned to living in it. It ought to mean appreciating what there is to appreciate in such a position; such as the quaint and elvish slope of the ceiling or the sublime aerial view of the opposite chimney-pots. And in this sense contentment is a real and even an active virtue; it is not only affirmative, but creative. The poet in the attic does not forget the attic in poetic musings; he remembers whatever the attic has of poetry; he realises how high, how starry, how cool, how unadorned and simple--in short, how Attic is the attic.

True contentment is a thing as active as agriculture. It is the power of getting out of any situation all that there is in it. It is arduous and it is rare. The absence of this digestive talent is what makes so cold and incredible the tales of so many people who say they have been “through” things; when it is evident that they have come out on the other side quite unchanged. A man might have gone “through” a plum pudding as a bullet might go through a plum pudding; it depends on the size of the pudding--and the man. But the awful and sacred question is “Has the pudding been through him?” Has he tasted, appreciated, and absorbed the solid pudding, with its three dimensions and its three thousand tastes and smells? Can he offer himself to the eyes of men as one who has cubically conquered and contained a pudding?

A Miscellany of Men: The Contented Man

"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.

Epistle to the Philippians 4

For the love of money is the root of all evil; which while some coveted after, they have made shipwreck from the faith, and have pierced themselves through with many sorrows.". For covetousness is a root of all evils, which some desiring, have made shipwreck from the faith, and pierced themselves through with many sorrows.". For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."

Treatise IV On the Lord's Prayer

For there is no one free, save only one who lives for Christ. He stands superior to all troubles. And if he does not choose to injure himself, no one else will be able to do this, for he is impregnable. He is not stung by the loss of wealth, for he has learned that we “brought nothing into this world, neither can we carry anything out.” He is not caught by the longings of ambition or glory, for he has learned that our citizenship is in heaven. No one annoys him by abuse or provokes him by blows. There is only one calamity for a Christian: disobedience to God. All the other things, such as loss of property, exile, peril of life, one does not even reckon to be a grievance at all. And that which all dread, departure hence to the other world—this is to him sweeter than life itself.

LETTERS to the Fallen Theodore 2.5

"For we brought nothing into this world, and it is certain we can carry nothing out." For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.

Homily on 1 Timothy 17

But the world retains its hold on us. On all sides its charms decoy us. We like lots of money, we like splendid honors, we like power to overawe others. We like all these things, but let’s listen to the apostle, “We brought nothing into this world, neither can we take anything out.” Honor should be looking for you, not you for it. You, after all, should sit down in the humbler place, so he that invited you may make you go up to a more honored place. But if he doesn’t wish to, eat where you are sitting, because you brought nothing into this world.

Sermons 39.2

We neither take nor snatch anything away with us. What if we could take something—wouldn’t we be devouring people alive? What is this monstrously avid appetite, when even huge beasts know their limits? The time they pounce on something, you see, is when they are hungry; but when they feel satisfied, they spare their prey. It is only the avarice and greed of the rich that is forever insatiable.

Sermons 367.1

When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, ‘We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.’

The Desert Fathers, Sayings of the Early Christian Monks

7–8

For we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content.

For we brought nothing into the world. If we have brought nothing in, and we can take nothing out, what need is there to have more than what is necessary?

But if we have food and clothing. One must eat as much as is sufficient to nourish, not as much as to create luxury; and one must have as much clothing and such as to cover nakedness, not as many as to create extravagance and folly for those who bear them. For this indicates the nature of food and clothing.

Commentary on 1 Timothy

The Apostle shows that the gain which those people seek has no significance whatsoever. For it remains here and does not accompany us there. Therefore, what need have we of surplus, if we shall carry nothing with us there?

Commentary on 1 Timothy

Then when he says, for we brought nothing into this world, he gives the reason for his statement:

first, from man's condition;

second, from his needs, at having food.

Man's conditions he describes from man's beginnings, because we brought nothing into this world. As if to say: what is necessary is enough, and there is no need for superfluities, because we brought nothing into this world: naked came I out of my mother's womb (Job 1:21). Then he describes man's condition from the viewpoint of his end: and certainly we can carry nothing out: they have slept their sleep; and all the men of riches have found nothing in their hands (Ps 75:6); the rich man, when he shall sleep, shall take away nothing with him: he shall open his eyes and find nothing (Job 27:19): as he came, so shall he return (Eccl 5:15).

Commentary on 1 Timothy

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

To His Wife Book 1

But the just and wise man, because he deems all these things as human, and his own goods as divine, neither desires anything which belongs to another, lest he should injure any one at all in violation of the law of humanity; nor does he long for any power or honour, that he may not do an injury to any one. For he knows that all are produced by the same God, and in the same condition, and are joined together by the right of brotherhood. But being contented with his own, and that a little, because he is mindful of his frailty, he does not seek for anything beyond that which may support his life; and even from that which he has he bestows a share on the destitute, because he is pious; but piety is a very great virtue.

From this cause the unjust, and those who are ignorant of God, abound with riches, and power, and honours. For all these things are the rewards of injustice, because they cannot be perpetual, and they are sought through lust and violence. But the just and wise man, because he deems all these things as human, and his own goods as divine, neither desires anything which belongs to another, lest he should injure any one at all in violation of the law of humanity.

From which we understand that we are an object of regard to God, since He is angry when we sin. For when He might have bestowed upon His people both riches and kingdoms, as He had before given them to the Jews, whose successors and posterity we are; on this account He would have them live under the power and government of others, lest, being corrupted by the happiness of prosperity, they should glide into luxury and despise the precepts of God. He foresaw how far He would afford rest to His worshippers if they should keep His commandments, and yet correct them if they did not obey His precepts. Therefore, lest they should be as much corrupted by ease as their fathers had been by indulgence, it was His will that they should be oppressed by those in whose power He placed them. But if any one shall wish to know more fully why God permits the wicked and the unjust to become powerful, happy, and rich, and, on the other hand, suffers the pious to be humble, wretched, and poor, let him take the book of Seneca which has the title, "Why many evils happen to good men, though there is a providence;" in which book he has said many things, not assuredly with the ignorance of this world, but wisely, and almost with divine inspiration. "God," he says, "regards men as His children, but He permits the corrupt and vicious to live in luxury and delicacy, because He does not think them worthy of His correction. But He often chastises the good whom He loves, and by continual labours exercises them to the practice of virtue: nor does He permit them to be corrupted and depraved by frail and perishable goods."

The Divine Institutes, Book 5, Chapter XXIII

But, if a man would also have mercy upon his body as being a possession necessary to the soul and its co-operator in carrying on life on earth, he will occupy himself with its needs only so far as is required to preserve it and keep it vigorous by moderate care in the service of the soul. He will by no means allow it to become unmanageable through satiety.

On Detachment, Homily 21

I have taught those in a middle station to be content with food and covering;

Constitutions of the Holy Apostles

For those who in appearance are rich, though they have many possessions, are yet poor in soul. The more they amass, the more they pine with longing for what they lack. But the believer, paradoxically, is rich even when poor. Knowing that we have need only of raiment and food and being content with these, he has trampled riches underfoot.

Catechetical Lecture 5:2

For it is not by beautifying herself, or by living a life of luxury, or by demanding from her husband money, or by being extravagant and lavish that a good wife will be able to win him over. When she removes herself from all present concerns and imprints upon herself the apostolic way of life, when she displays great modesty, decorum, disdain for money and forbearance, then she will be able to capture him. When she says, “If we have food and clothing, we have all that we need,” when she practices this philosophy in her actions and, laughing at physical death, calls this life nothing, when she considers along with the prophet every glory of this life to be as the flower of the field, then she will capture him.

On Virginity 47.1

And observe also their laws, how moderate and freed from all vainglory. Thus: “Having,” says he, “food and covering, let us be content.” Not like him of Sinope [Diogenes the Cynic], who clothed in rags and living in a cask to no good, astonished many but profited none. Paul did none of these things. For neither had he an eye to ostentation, but was both clothed in ordinary apparel with all decency, and lived in a house continually, and displayed all exactness in the practice of all other virtue. These things the cynic despised, living impurely and publicly disgracing himself, and dragged away by his mad passion for glory.

Homilies on First Corinthians 35.4

"And having food and raiment, let us be therewith content."

Such things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose.

Homily on 1 Timothy 17

Let us now speak in particular about the interior man. A wheel, as you know, rests upon the ground with a very slight base. Nor does it merely rest; it rolls along; it does not stand still but barely touches the ground and passes on. Further, when it rolls onward, it always mounts higher. So the saintly man, because he has a human body, has to give some thought to earthly matters. When it comes to food and clothing and other such things, he is content with what he has, and merely touching the ground with them, hastens on to higher things.

Homilies on the Psalms 10

“Give us today our daily bread.” It can be taken quite simply that we pour out this prayer for our daily sustenance, that we may have plenty of it; and if we don’t have plenty, that we may not lack it entirely. He called it “daily,” “for as long as it is called ‘today.’ ” Daily we live, daily we get up, daily we take our fill, daily we get hungry. May he give us our daily bread.

Sermons 58.5

This then is the perfect victory over covetousness. It is not to allow a gleam from the very smallest scrap of it to remain in our heart, as we know that we shall have no further power of quenching it if we cherish even the tiniest bit of a spark of it in us. And we can better preserve this virtue unimpaired if we remain in a monastery, and as the apostle says, having food and clothing, are therewith content.

Institutes 7.28-29

Macarius said to Zacharias, ‘Tell me, what makes a monk?’ He said, ‘Isn’t it wrong for you to be asking me?’ Macarius said to him, ‘I am sure I should ask you, Zacharias my son. There is something that urges me to ask you.’ Zacharias said to him, ‘As far as I can tell, abba, I think anyone who controls himself and makes himself content with just what he needs and no more, is indeed a monk.’

The Desert Fathers, Sayings of the Early Christian Monks

He defines here in what one should find contentment, and says: in having only as much as is sufficient for sustenance, and not for pleasure; one should clothe oneself with what protects the body, and this can be fulfilled even by simple clothing.

Commentary on 1 Timothy

He then describes man's condition from his necessities; hence he says, having food and the wherewith to be covered, with these we are content, because goods furnish us with our necessities: some are needed to prevent internal exhaustion, and these are food; others safeguard us against external forces, and for this we need coverings of clothes and houses: let your manners be without covetousness, contented with such things as you have (Heb 13:5). The chief things for man's life is water and bread, and clothing, and a house to cover shame (Sir 29:27).

Commentary on 1 Timothy

It is an English misfortune that what is called “public spirit” is so often a very private spirit; the legitimate but strictly individual ideals of this or that person who happens to have the power to carry them out. When these private principles are held by very rich people, the result is often the blackest and most repulsive kind of despotism, which is benevolent despotism. Obviously it is the public which ought to have public spirit. But in this country and at this epoch this is exactly what it has not got. We shall have a public washhouse and a public kitchen long before we have a public spirit; in fact, if we had a public spirit we might very probably do without the other things. But if England were properly and naturally governed by the English, one of the first results would probably be this: that our standard of excess or defect in property would be changed from that of the plutocrat to that of the moderately needy man. That is, that while property might be strictly respected, everything that is necessary to a clerk would be felt and considered on quite a different plane from anything which is a very great luxury to a clerk. This sane distinction of sentiment is not instinctive at present, because our standard of life is that of the governing class, which is eternally turning luxuries into necessities as fast as pork is turned into sausages; and which cannot remember the beginning of its needs and cannot get to the end of its novelties.

Take, for the sake of argument, the case of the motor. Doubtless the duke now feels it as necessary to have a motor as to have a roof, and in a little while he may feel it equally necessary to have a flying ship. But this does not prove (as the reactionary sceptics always argue) that a motor really is just as necessary as a roof. It only proves that a man can get used to an artificial life: it does not prove that there is no natural life for him to get used to. In the broad bird's-eye view of common sense there abides a huge disproportion between the need for a roof and the need for an aeroplane; and no rush of inventions can ever alter it. The only difference is that things are now judged by the abnormal needs, when they might be judged merely by the normal needs. The best aristocrat sees the situation from an aeroplane. The good citizen, in his loftiest moments, goes no further than seeing it from the roof.

It is not true that luxury is merely relative. It is not true that it is only an expensive novelty which we may afterwards come to think a necessity. Luxury has a firm philosophical meaning; and where there is a real public spirit luxury is generally allowed for, sometimes rebuked, but always recognized instantly. To the healthy soul there is something in the very nature of certain pleasures which warns us that they are exceptions, and that if they become rules they will become very tyrannical rules.

Take a harassed seamstress out of the Harrow Road and give her one lightning hour in a motorcar, and she will probably feel it as splendid, but strange, rare, and even terrible. But this is not (as the relativists say) merely because she has never been in a car before. She has never been in the middle of a Somerset cowslip meadow before; but if you put her there she does not think it terrifying or extraordinary, but merely pleasant and free and a little lonely. She does not think the motor monstrous because it is new. She thinks it monstrous because she has eyes in her head; she thinks it monstrous because it is monstrous. That is, her mothers and grandmothers, and the whole race by whose life she lives, have had, as a matter of fact, a roughly recognizable mode of living; sitting in a green field was a part of it; travelling as quick as a cannon ball was not. And we should not look down on the seamstress because she mechanically emits a short sharp scream whenever the motor begins to move. On the contrary, we ought to look up to the seamstress, and regard her cry as a kind of mystic omen or revelation of nature, as the old Goths used to consider the howls emitted by chance females when annoyed. For that ritual yell is really a mark of moral health--of swift response to the stimulations and changes of life. The seamstress is wiser than all the learned ladies, precisely because she can still feel that a motor is a different sort of thing from a meadow. By the accident of her economic imprisonment it is even possible that she may have seen more of the former than the latter. But this has not shaken her cyclopean sagacity as to which is the natural thing and which the artificial. If not for her, at least for humanity as a whole, there is little doubt about which is the more normally attainable. It is considerably cheaper to sit in a meadow and see motors go by than to sit in a motor and see meadows go by.

Alarms and Discursions, The Strangeness of Luxury (1910)

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."

Treatise III. On the Lapsed.

You are afraid that your wealth may fail. You may have begun to do some good generously from it, yet you do not know, in your wretchedness, that your life itself may fail, and your salvation as well. While you are anxious lest any of your possessions be diminished, you do not take notice that you yourself, a lover of mammon rather than of your soul, are being diminished. While you are afraid lest for your own sake you lose your estate, you yourself are perishing for the sake of your estate.

Treatise VIII. On Works and Alms 10

Do you see the skill of physicians, who besides health are supplying you also with the riches of wisdom? Sit down therefore with them, and learn from them the nature of your disease. For instance, do you love wealth and greedy gain, like the fevered love water? Listen to their admonitions. For it is just as the physician says to you, If you wish only to gratify your desire, you will perish and undergo this or that consequence. In the same way Paul wrote, “They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition.”

Homilies on Matthew 74.4

"But they that will be rich"; not those that are rich, but those who wish to be. For a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous.

"They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."

He has justly said, "they drown men," since they cannot be raised from that depth. "In destruction and perdition."

But what is the "temptation and snare," which he says, those that would be rich fall into? It causes them to err from the faith, it involves them in dangers, it renders them less intrepid. "Foolish desires," he says. And is it not a foolish desire, when men like to keep idiots and dwarfs, not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs, and dress up horses, and are as fond of them as of their children? All these things are foolish and superfluous, nowise necessary, nowise useful.

"Foolish and hurtful lusts!" What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor's, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful.

Homily on 1 Timothy 17

He did not say: Those who are rich. He said: Those who seek to become rich.… The name of riches is, as it were, sweet-sounding to the ear. But, “many vain and harmful desires”—does that sound sweet? To be “involved in many troubles”—does that sound sweet? Do not be so misled by one false good that you will thereby cling to many real evils.

Sermons 11.3

See what a fight we have with our dead sins, as that active soldier of Christ and faithful teacher of the church shows. For how is sin dead when it works many things in us while we struggle against it? What are these many things except foolish and harmful desires which plunge into death and destruction those who consent to them? And to bear them patiently and not to consent to them is a struggle, a conflict, a battle.

Against Julian 2.9.32

Therefore, dearly beloved, the rust is that worm which alone possesses the recesses of the human heart: the worm of envy and of avarice. But the thief is the devil. Believe this. To lay his plots against good deeds, he flatters us with the pomp of the world. To keep a man from sharing in the heavenly kingdom, he puts gold in his hands, silver before his eyes, gems about his neck. In this way he nourishes pride and by the goad of covetousness enkindles the desires of the flesh.

Homilies 7.3

9–10

But those who desire to be rich fall into temptation and a snare and many foolish and harmful desires, some of which plunge people into ruin and destruction. For the love of money is the root of all evils; by craving it, some have wandered away from the faith and pierced themselves with many pains.

Paul does not speak of those who use wealth well, but of those who desire it. And the desirer would not share it with another, so that the things of desire would not be diminished for him.

who desire to be rich. For wealth flows abundantly, and having power, it leads to unreasonable desires.

some of which plunge people. To the point of no recovery anymore.

some have wandered away. For desire darkens the eye of the soul and does not allow it to walk straight.

and pierced themselves. For greed, like a thorn, causes the hands of the one who touches to bleed.

with many pains. Not only, Paul says, does the desire to be rich obstruct matters concerning God, but it also physically weakens the lovers, surrounding them with cares, sleeplessness, and fears.

Commentary on 1 Timothy

The Apostle persuades with a proof taken from this world. I do not touch upon the future, he says, but look at what happens here. He did not say "those who are rich," but "those who desire to be rich." For anyone, even while possessing wealth, can manage it well, because to despise it and distribute it to the poor is not the act of those who desire to be rich. "They fall into temptation and a snare," since they sin against the faith, and are surrounded by dangers on account of their wealth, and fear everyone.

Isn't it truly senseless to feed monkeys and cats, to keep wild animals and fish locked up in one's palaces, to adorn horses with gold, to raise water to the rooftop, to admire gleaming mirror-like floors in the house? This is senseless and harmful — harmful to the soul's welfare and exhausting of sensory goods. And many have perished because they pursued unlawful power.

So ascending upward becomes impossible for them.

Of course, as has been said, both the destruction here and the one to come.

Commentary on 1 Timothy

Above, the Apostle showed what sort of gain is suitable for Christians, namely, godliness with contentment; here he shows that those who seek superfluous gain in riches incur great harm:

first, he indicates the evils that issue from an indiscriminate desire for wealth;

second, he assigns the reason, at for the desire of money.

But two sorts of evils follow: some spring from the enemy without, and others from one's own concupiscence, at into many unprofitable and hurtful desires.

He says, therefore: let us be satisfied with food and clothing, because those who will to become rich not for their necessities, but for riches to abound, fall into temptation and into the snare of the Devil: there is not a more wicked thing than to love money (Sir 10:10); be not anxious for goods unjustly gotten: for they shall not profit you in the day of calamity and revenge (Sir 5:9).

And he mentions two dangers, namely, temptations and a snare; because, first of all, they tempt, inasmuch as riches are alluring and draw one into other sins: lest perhaps he that tempts should have tempted you, and our labor should be made vain (1 Thess 3:5); let no temptation take hold on you but such as is human (1 Cor 10:13). Second, because they catch you in a snare, for to those without them riches are a temptation, but to those with them they are a snare; because they do not gladly give up goods they took from others: he that gathers treasures by a lying tongue is vain and foolish (Prov 21:6).

The danger from within is threefold: first, the desire branches out into many unprofitable and hurtful desires. For a man's perfection depends on his heart's being concentrated upon one thing; because the more a person is one, the more like unto God he is, who is truly one: one thing I have asked of the Lord, this I will seek after: that I may dwell in the house of the Lord all the days of my life (Ps 26:4). But one who seeks riches acts against this, because his heart is attracted to many things: their heart is divided; now they shall perish (Hos 10:2), the reason being that where your heart is, there is your treasure also (Matt 6:21).

Furthermore, such desires are unprofitable in many ways: first, they are spiritually unprofitable, because riches do not lead one to happiness: what has pride profited us? Or what advantage has the boasting of riches brought us? (Wis 5:8); he who loves riches shall reap no fruit from them (Eccl 5:9); second, they are unprofitable temporally, because they do not give what they promise: there is also another evil which I have seen under the sun, and that frequent among men: a man to whom God has given treasure and substance and honor, and his soul lacks nothing of what he desires; yet God does not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery (Eccl 6:1).

Third, they are hurtful: riches kept to the hurt of the owner (Eccl 5:12). He shows that they are hurtful, because they drown men into destruction in the present life. Many have perished because of riches. And in the future life into perdition: keep your money to yourself to perish with you (Acts 8:20). Or both refer to spiritual harm: destruction, i.e., spiritual death: God endured with much patience vessels of wrath, fitted for destruction (Rom 9:22); and perdition, i.e., eternal punishment, which is called perdition because of the sufferings of the damned, who cannot return to their own home, i.e., their eternal home: because the wicked man is reserved to the day of destruction, and he shall be brought to the day of wrath (Job 21:30).

Commentary on 1 Timothy

9–10

There is an article called "The Instinct that Makes People Rich." It is decorated in front with a formidable portrait of Lord Rothschild. There are many definite methods, honest and dishonest, which make people rich; the only "instinct" I know of which does it is that instinct which theological Christianity crudely describes as "the sin of avarice."

All Things Considered, The Fallacy of Success (1908)

9–10

Yet again and again, over the grave of every one of those sad rich men, for whom one should surely feel, first and last, a speechless pity—over the grave of Beit, over the grave of Whiteley—this sickening nonsense about modesty and simplicity has been poured out.

All Things Considered, The Worship of the Wealthy (1908)

"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.

Epistle to the Philippians 4

But now love of money is found to be the stronghold of evil, which the apostle says "is the root of all evils, which, while some coveted, they have erred from the faith, and pierced themselves through with many sorrows."

The Instructor Book 2

But the best riches is poverty of desires; and the true magnanimity is not to be proud of wealth, but to despise it. Boasting about one’s plate is utterly base. For it is plainly wrong to care much about what any one who likes may buy from the market. But wisdom is not bought with coin of earth, nor is it sold in the market-place, but in heaven. And it is sold for true coin, the immortal Word, the regal gold.

The Instructor Book 2

If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith.

On Idolatry

Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. "Covetousness," the Spirit of the Lord has through the apostle pronounced "a root of all evils." Let us not interpret that covetousness as consisting merely in the concupiscence of what is another's: for even what seems ours is another's; for nothing is ours, since all things are God's, whose are we also ourselves.

Of Patience

For to what, most dearly beloved, does the wisdom of this world urge us, but to seek things that are hurtful, and to love things that are to perish, and to neglect things that are healthful, and to esteem as of no value things that are lasting? It commends the love of money, of which it is said, The love of money is the root of all evil;

The tree, then, from which comes this fruit of mixed knowledge is among those things which are forbidden. Its fruit is combined of opposite qualities, and therefore for this reason perhaps has the serpent to commend it. For the evil is not exposed in its nakedness, thereby appearing in its own proper nature; for wickedness would surely fail of its effect were it not decked with some fair color to entice to the desire of it him whom it deceives. But now the nature of evil is in a manner mixed and thus keeps destruction like some snare concealed in its depths and displays some phantom of good in the deceitfulness of its exterior. The beauty of the substance seems good to those who love money.

On the Making of Man 20.2

How happy is the man who has been able to cut out the root of vices, avarice. Surely he will not dread this balance. Avarice generally dulls men’s senses and corrupts their judgments, so that they think piety a gain, and money a sort of reward for sagacity. But great is the reward of piety and the gaining of sobriety. The possession of these virtues is sufficient.

Letters 15

Therefore the man of good counsel says, “I have learned in whatever state I am to be content.” For he knew that the root of all evils is the love of money. Therefore he was content with what he had, without seeking for what was another’s. Sufficient for me, he says, is what I have. Whether I have little or much, to me it is much.

On the Duties of the Clergy 2.17.89

For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells" [Romans 8:9] — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness; idolatry, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "overreaching (which is idolatry)," [Colossians 3:5] "the love of money (which is the root of all evils);" [1 Timothy 6:10] love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against"). Every man with whom are these and such like things — every such man is of the flesh.

Two Epistles on Virginity

In many places Paul covertly signifies this point: a corrupt life is the parent of evil doctrines. “The love of money is the root of all kinds of evil, which some reaching after, have been led astray from the faith.” Indeed, many of those who are conscious of wickedness and would prefer not to pay its penalty are by this fear damaged also in their faith concerning the resurrection. This can happen even when they on a daily basis are virtuously desiring to behold the resurrection.

Homilies on First Corinthians 40.3

The man who possesses nothing as if he had everything disdains all. He is very outspoken with officials, and rulers, and the sovereign. For by despising possessions and advancing methodically, he will scorn even death with ease. Since he is above these things, he will speak openly with everyone and tremble with fear before no one. But the man who has devoted himself to money is a slave to it and also to his reputation, honor, the present life, in short, to all human concerns. Consequently, Paul has called it the root of all evil.

On Virginity 81

"For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."

Two things he mentions, and that which to them might seem the more weighty he places last, their "many sorrows." And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints.

And well has he said, "They have erred from the faith." Covetousness attracting their eyes to herself, and gradually stealing away their minds, suffers them not to see their way. For as one walking on the straight road, with his mind intent on something else, proceeds on his way indeed, but, often without knowing it, passes by the very city to which he was hastening, his feet plying on at random and to no purpose: such like a thing is covetousness. "They have pierced themselves through with many sorrows." Dost thou see what he means by that word "pierced"? What he means to express by the allusion is this. Desires are thorns, and as when one touches thorns, he gores his hand, and gets him wounds, so he that falls into these lusts will be wounded by them, and pierce his soul with griefs. And what cares and troubles attend those who are thus pierced, it is not possible to express. Therefore he says, "Flee these things, and follow after righteousness, godliness, faith, love, patience, meekness." For meekness springs from love.

Homily on 1 Timothy 17

For when the soul loves its own power, it slips from the common whole to its own particular part. Had it followed God as its ruler in the universal creature, it could have been most excellently governed by his laws. But in that apostatizing pride, which is called “the beginning of sin,” it sought for something more than the whole; and while it struggled to govern it by its own laws, it was thrust into caring for a part, since there is nothing more than the whole. So by desiring something more, it becomes less, and for this reason covetousness is called “the root of all evils.”

On the Trinity 12.9.14

So love God, and love your neighbor as yourself. I mean, I can see that you love yourself, because you love God. Charity is the root of all good works. Just as greed, after all, is the root of all evil, so charity is the root of all good things.

Sermons 179A.5

He spares not the living, nor does he spare the dead, but robs even them, rises up against parents and brothers, and sacrilegiously steals what belongs to God. Cast out the love of money — and there will be no wars, no enmity, no fornication; for the harlot gives herself over to lewdness for the sake of money.

Love of money, riveting all of a person's attention to itself, does not allow him to see the path of truth. For how will a lover of money believe the Gospel, which introduces poverty? This is impossible.

Already in this life they have nailed themselves. Indeed, how many griefs do they experience? How much do they weep? And it is well said: "pierced." For the cares of riches are like a thorn bush, as the Lord also said (Matt. 13:22). From whatever side one touches it, one draws blood upon one's hands, inflicting upon oneself wounds and pain.

Commentary on 1 Timothy

Then when he says, for the desire of money is the root of all evils, he gives his reason from two sources, namely, from the nature of covetousness and from experience: which, some coveting, have erred from the faith.

He says, therefore: they fall into temptation and into the snares of the Devil. Why? Because the desire of money is the root of all evils. Here it should be noted that according to some, covetousness is taken in three ways: first, for avarice considered as a special sin, namely, the inordinate love of possessing riches; second, as a genus under which all sins fall, inasmuch as it implies the inordinate desire for a temporal thing – and this is involved in every sin, because sin is a turning to a perishable good. Taken this way it is not the root, but the genus, of all evils; third, it is taken to signify a disorder of soul inclining it to desire temporal goods inordinately. Taken in this sense, it is only a habit and not an act; yet it is the root of all evils.

And it is called a root the way pride is called the beginning: pride is the beginning of all sin (Sir 10:15), because pride suggests a corrupt inclination of the soul to withdraw from God. But a tree draws its nourishment from the roots; in this way sin in its aspect of being a turning to a perishable good draws its nourishment from covetousness.

But I believe that he is speaking of covetousness taken as a special sin; that is why he says, those who will to become rich, fall into temptation and into the snare of the Devil. And this is an inordinate love of money; consequently, it is the root of all sins, for all sins involve a seeking: as a result the origin of sins must be sought in the origin of desirable things. For the origin of desirable things springs from the end; consequently, the more desirable the end a sin has, the worse that sin is.

But there are two things which make the end of a sin desirable; namely, the end may be desirable for its own sake, and it is excellence, because a man wills that good as a means of excelling: and this is pride; consequently, pride is the beginning of all sins. Or the end may be desirable for the sake of some other end; and this makes a thing desirable because it is useful for obtaining everything. And this is what riches can do, for with riches men believe they can buy anything. And this is the sense in which covetousness is the root of all evils.

Then when he says, which some coveting, have erred from the faith, he proves the same thing through experience. And he says, coveting, because the more riches are possessed, the more they are desired: a covetous man shall not be satisfied with money (Eccl 5:9).

They fall, first, into spiritual harm; hence he says, they have erred from the faith. The reason for this is that sound doctrine forbids many unlawful profits which they refuse to give up; consequently, they invent their own doctrine which creates for them a new hope of salvation. This is what usurers often do. Second, they have entangled themselves in many sorrows, even in the present life, because there is anxiety in acquiring riches, fear in possessing them, and pain in losing them: when he shall be filled with riches, he shall be straitened, he shall burn, and every sorrow shall fall upon him (Job 20:22).

Commentary on 1 Timothy

The modern miser has changed much from the miser of legend and anecdote; but only because he has grown yet more insane. The old miser had some touch of the human artist about him in so far that he collected gold--a substance that can really be admired for itself, like ivory or old oak. An old man who picked up yellow pieces had something of the simple ardour, something of the mystical materialism, of a child who picks out yellow flowers. Gold is but one kind of coloured clay, but coloured clay can be very beautiful. The modern idolater of riches is content with far less genuine things. The glitter of guineas is like the glitter of buttercups, the chink of pelf is like the chime of bells, compared with the dreary papers and dead calculations which make the hobby of the modern miser.

The modern millionaire loves nothing so lovable as a coin. He is content sometimes with the dead crackle of notes; but far more often with the mere repetition of noughts in a ledger, all as like each other as eggs to eggs. And as for comfort, the old miser could be comfortable, as many tramps and savages are, when he was once used to being unclean. A man could find some comfort in an unswept attic or an unwashed shirt. But the Yankee millionaire can find no comfort with five telephones at his bed-head and ten minutes for his lunch. The round coins in the miser's stocking were safe in some sense. The round noughts in the millionaire's ledger are safe in no sense; the same fluctuation which excites him with their increase depresses him with their diminution. The miser at least collects coins; his hobby is numismatics. The man who collects noughts collects nothings.

A Miscellany of Men, The Miser and His Friends (1912)

Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses."

Alexandria Canonical Epistle

Immortality, then, is not the consequence of nature, but the reward and recompense of virtue. Lastly, man does not immediately upon his birth walk upright, but at first on all fours, because the nature of his body and of this present life is common to us with the dumb animals; afterwards, when his strength is confirmed, he raises himself, and his tongue is loosened so that he speaks plainly, and he ceases to be a dumb animal. And this argument teaches that man is born mortal; but that he afterwards becomes immortal, when he begins to live in conformity with the will of God, that is, to follow righteousness, which is comprised in the worship of God, since God raised man to a view of the heaven and of Himself. And this takes place when man, purified in the heavenly laver, lays aside his infancy together with all the pollution of his past life, and having received an increase of divine vigour, becomes a perfect and complete man.

Therefore, because God has set forth virtue before man, although the soul and the body are connected together, yet they are contrary, and oppose one another. The things which are good for the soul are evil to the body, that is, the avoiding of riches, the prohibiting of pleasures, the contempt of pain and death. In like manner, the things which are good for the body are evil to the soul, that is, desire and lust, by which riches are desired, and the enjoyments of various pleasures, by which the soul is weakened and destroyed.

The Divine Institutes, Book 7, Chapter V

He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may "not be cast away," [1 Corinthians 9:27] but may be approved before God and before men. For in "the man who is of God," [1 Timothy 6:11] with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit" [Galatians 5:22] and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven.

Two Epistles on Virginity

"But thou, O man of God."

This is a title of great dignity. For we are all men of God, but the righteous peculiarly so, not by right of creation only, but by that of appropriation. If then thou art a "man of God," seek not superfluous things, which lead thee not to God, but

"Flee these things, and follow after righteousness." Both expressions are emphatic; he does not say turn from one, and approach the other, but "flee these things, pursue righteousness," so as not to be covetous.

"Godliness," that is, soundness in doctrines. "Faith," which is opposed to questionings. "Love," patience, meekness.

Homily on 1 Timothy 17

“As for you, man of God, flee from these things.” You see, he didn’t just say, “Leave and forsake,” but “Flee from,” as from an enemy. You were trying to flee with gold; flee from gold instead. Let your heart flee from it, and your use of it need have no worries. Do without greed; don’t do without concern for others. There’s something you can do with gold, if you’re its master, not its slave. If you’re the master of gold, you can do good with it; if you’re its slave, it can do evil with you.

Sermons 177.3

But you, O man of God, flee these things; pursue righteousness, godliness, faith, love, patience, gentleness.

But you, O man of God. Great is the dignity. For all men are servants of God, especially the righteous, not only according to the reason of creation, but also according to that of adoption.

flee these things. Both with emphasis; for Paul did not say, "Avoid this one, but approach that one," but rather, "Flee and pursue."

pursue righteousness. To have no more than is sufficient for life.

godliness. In doctrines.

faith. Without controversies.

love. The offspring of faith, towards God and men. The order of the statement is good. For from faith, love is born; and from love, patience. And patience, as it walks, makes gentleness.

Commentary on 1 Timothy

Strive to discover stirrings that are good during the time of prayer, as the wise do. These consist in reflection on the Spirit’s insights and sagacious thought, and consideration during the time of prayer of how to please the will of the Maker of all. This is the final end of all virtue and of all prayer. When in these matters you receive the power that stems from grace to be bound firmly to their continual stirrings, you will become a “man of God” and will be close to spiritual things.

Instructions for Monks, Second Part

Great is this dignity! True, all people are God's, but especially the righteous — not only because they are God's creatures, but also because of their closeness to God. If you are a man of God, then do not seek that which turns you away from God, but what?

Do both with intense diligence. He did not say withdraw and approach, but: "flee these things and pursue righteousness," so as not to rob anyone, as those who wish to become rich do.

He means the dogmas.

Which does not admit of investigation.

That is, in a correct way of life, for its foundation is love.

From love comes patience and meekness. For love endures all things and is long-suffering.

Commentary on 1 Timothy

Then when he says, but you, O man of God, he warns him to follow sound doctrine and to flee from evil:

first, he describes the road he should follow;

second, he binds him to it with a command, at I charge you.

In regard to the first he does two things: first, he urges him to avoid the sins already mentioned;

second, he points out what he should do, at pursue justice.

Because a servant should imitate his master, for it is said: as the judge of the people is himself, so also are his ministers (Sir 10:2); he says, O man of God. As if to say: you are dedicated to the service of God: O Lord, I am your servant (Ps 115:16); he who says he abides in him, ought himself also to walk, even as he walked (1 John 2:6). Therefore, if you are a man of God, you ought to do as Christ did who fled when they wished to make him king (John 6:15); who having joy set before him, endured the cross, despising the same (Heb 12:2). Therefore, you too, fly these things: lo, I have gone far off, flying away; and I abode in the wilderness (Ps 54:8).

What then is he to do? Two things:

first, clothe himself in spiritual armor;

second, do battle with them, at fight the good fight.

But spiritual armor is useful either for doing good or enduring evil;

and the first of these involves us with our neighbor, to whom we are rightly ordered through justice and godliness, i.e., mercy: because the first without the second is severity, and the second without the first is weakness. As to the first he says, pursue justice, which is competent to prelates: love justice, who judge the earth (Wis 1:1); as to the second he says, godliness, i.e., mercy: mercy and truth preserve the king, and his throne is strengthened by clemency (Prov 20:28).

Doing this also involves us with God to whom we are rightly ordered, first of all, by faith which perfects the intellect: without faith it is impossible to please God (Heb 11:6); second, by charity which perfects our affectivity: he who abides in love, abides in God, and God in him (1 John 4:16).

For sustaining evils we need two virtues, namely, patience and mildness, because a man can be subject to two disorderly emotions in the face of evil, namely, immoderate sadness and the anger resulting therefrom. Therefore, patience is a shield against immoderate sadness: in your patience you shall possess your souls (Luke 21:19); and mildness against anger.

Commentary on 1 Timothy

In like manner, O blessed, consider whatever is hard in your present situation as an exercise of your powers of mind and body. You are about to enter a noble contest in which the living God acts the part of superintendent and the Holy Spirit is your trainer, a contest whose crown is eternity, whose prize is angelic nature, citizenship in heaven for ever and ever.

To the Martyrs 3.3

For the angels, as it were, have charge over our souls, to whom “while we are still children we are committed,” as it were, “to tutors and governors until the time appointed by the father.” And they, therefore, now say about the progress of each of us, “Now I know that you fear God.” Suppose, for example, I intend to be a martyr. An angel could not say to me on this basis, “Now I know that you fear God,” for an intention of the mind is known to God alone. But if I shall undertake the struggles, if I shall utter a “good confession,” if I shall bear calmly all things which are inflicted. Then an angel can say, as if confirming and strengthening me, “Now I know that you fear God.”

Homilies on Genesis 8.8

In another place the apostle says, “And all those who will live godly lives in Christ Jesus will suffer persecution.” Then, to help prevent people from renouncing godliness when they are persecuted, he urges them to cling to the faith. “You, therefore, continue in the things you have learned and been assured of.” Just as brothers become strongly knit together when one helps another, so faith and godliness, coming from the same family, cohere together. A person who gives his attention to one of the two is strengthened by the other. Consequently, wishing Timothy to live godly to the end and to fight the battle in faith, St. Paul says, “Fight the good fight of faith, and lay hold on eternal life.”

Festal Letters 9

Recall your glorious profession which you made before God, the angels and men. Remember the august company, the holy chorus of virgins, the assembly of the Lord and the church of saints. Call to mind also your grandmother, old in Christ but still young and strong in virtue, and your mother, vying with her in the Lord and striving by new and unusual toils to destroy former habits. Remember also your sister, who is likewise both imitating and aspiring to surpass them, and who by the advantage of her virginity is outstripping the virtuous actions of her elders and is industriously summoning, both by word and by life, you her sister, as she thought, to a contest of like eagerness. Recall these, and also the angelic chorus singing with them to God, the spiritual life in the flesh and the heavenly life on earth.

LETTERS 46, To a Fallen Virgin

Let godliness move you to justice, continence, gentleness, that you may avoid childish acts, and that rooted and grounded in grace you may fight the good fight of faith. Do not entangle yourself in the affairs of this life, for you are fighting for God. For he who fights for the emperor is forbidden by human laws to enter upon lawsuits or do any legal business or sell merchandise. How much more ought he who enters upon the warfare of faith to keep away from every kind of business. Let him be satisfied with the produce of his own little bit of land, if he has it. If he has not that, let him be content with the pay he will get for his service.

On the Duties of the Clergy 1.36.184

"Fight the good fight of faith, lay hold on eternal life." Lo, there is thy reward, "whereunto thou art also called, and hast professed a good profession," in hope of eternal life, "before many witnesses."

That is, do not put that confidence to shame. Why dost thou labor to no profit?

"Fight the good fight."

Here he commends his boldness and manliness, that before all he confidently "made profession," and he reminds him of his early instruction.

"Lay hold on eternal life."

There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils, that you be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is "strait and narrow." It is necessary therefore to be self-collected, and well girt on every side. All around appear pleasures attracting the eyes of the soul. Those of beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power, of dominion, and these are all fair and lovely in appearance, and able to captivate those who are unsteady, and who do not love the truth. For truth has but a severe and uninviting countenance. And why? Because the pleasures that she promises are all future, whereas the others hold out present honors and delights, and repose; though all are false and counterfeit. To these therefore adhere gross, effeminate, unmanly minds, indisposed to the toils of virtue. As in the games of the heathens, he who does not earnestly covet the crown, may from the first give himself up to revellings and drunkenness, and so do in fact the cowardly and unmanly combatants, whilst those who look steadfastly to the crown sustain blows without number. For they are supported and roused to action by the hope of future reward.

Homily on 1 Timothy 17

Fight the good fight of faith; take hold of eternal life, to which you were called, and you made the good confession before many witnesses.

Fight the good fight of faith. The fight of faith, both what has been said, and the courageous one in trials. And immediately the reward of such a fight, eternal life.

to which you were called. For everyone who comes to baptism is called to this.

the good confession. Rather confession, it refers to that in baptism, when we confess to renounce the Devil and to join and believe in Christ.

A command about purity, obedience until the end.

Commentary on 1 Timothy

That is, stand for the faith immovably and invincibly — by the power of the word and by a blameless life.

Here is the great reward for the struggle — eternal life.

For you are called to the hope of eternal life.

Here the apostle praises his boldness and courage, as one who confessed Christ amid dangers. Or he speaks of the confession that takes place at baptism, when we confess that we renounce Satan and unite ourselves to Christ. Note that what is required is not confession alone, but also endurance, so as to remain faithful to one's confession at all times, so as not to fall away from it even during severe persecution.

Commentary on 1 Timothy

Then when he says, fight the good fight of faith, he urges him to engage in the conflict:

first, he shows him how to fight;

second, he gives a reason.

He says, therefore: fight the good fight as soldiers do, who fight for two reasons: either to defend what they own, or to acquire what they lack; and this holy persons also should do.

First, they should guard what they have, namely, faith and the virtues; hence he says, of faith, i.e., of defending their faith: even unto death, fight for justice (Sir 4:33). Or, of faith, that through faith they might avoid sin: this is the victory that overcomes the world: our faith. (1 John 5:4). Or, of faith, i.e., to convert others to the faith; and he calls it the good fight, i.e., a lawful battle: everyone who strives for the mastery, refrains himself from all things (1 Cor 9:25). For it is good when he abstains from all obstacles: I have fought the good fight (2 Tim 4:7).

Second, they fight to acquire what they lack, namely, eternal life, which is acquired with a struggle: the kingdom of heaven suffers violence, and the violent bear it away (Matt 11:12); hence he says, lay hold on eternal life, i.e., as if guarding something, be victorious in your struggle.

Or, fight the good fight of faith. For which reward? That you may lay hold on eternal life: but we, that we may receive an incorruptible crown (1 Cor 9:25).

Then when he says, to which you are called, he gives the reason for saying, lay hold on eternal life. First he answers an objection. As if to say: you say that I should lay hold. Of course I would like to, but I cannot. But if you can, because it is owing to you in justice, for you have been called to it by God and by the King of the kingdom of eternal life. Therefore, you should fight to the utmost: he has called you out of darkness into his marvelous light (1 Pet 2:9).

Second, he informs him of his obligation. As if to say: fight the good fight, because you have vowed to do so; consequently, it is not permitted for you to give up; hence he says, be it confessed a good confession before many witnesses, i.e., at your consecration you promised a good fight, when you were ordained a bishop: woe is unto me if I preach not the Gospel. For if I do this willingly, I have a reward; but if against my will, a dispensation is committed to me (1 Cor 9:16). Or, a good confession, namely, by preaching the faith to preserve it.

Commentary on 1 Timothy

What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase.

The Prescription Against Heretics

Again he calls God to witness, as he had done a little before, at once to increase his disciple's awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord Himself, and ever bearing in mind the Witness before Whom he heard it, he may have it more fearfully impressed upon his mind.

"I charge thee," he says, "before God, Who quickeneth all things."

Here is at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him.

"And before Jesus Christ, Who before Pontius Pilate witnessed a good confession."

The exhortation again is derived from the example of his Master, and what he means is this; as He had done, so ought ye to do, for for this cause He "witnessed" (1 Pet. ii. 21), that we might tread in His steps.

"A good confession." What he does in his Epistle to the Hebrews,-"Looking unto Jesus, the Author and Finisher of our faith; Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds" (Heb. xii. 2, Heb xii. 3),-that he now does to his disciple Timothy. As if he had said, Fear not death, since thou art the servant of God, Who can give life to all things.

But to what "good confession" does he allude? To that which He made when Pilate asked, "Art thou a King?" "To this end," He said, "was I born." And again, "I came, that I might bear witness to the Truth. Behold, these have heard Me." (John xviii. 37.) He may mean this, or that when asked, "Art thou the Son of God?" He answered, "Thou sayest, that I am (the Son of God)." (Luke xxii. 70.) And many other testimonies and confessions did He make.

Homily on 1 Timothy 18

13–14

I charge you before God, who gives life to all things, and Christ Jesus, who testified before Pontius Pilate the good confession, to keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ.

Again Paul makes God a witness, both increasing the fear and making the disciple more secure, because he has in mind the one who was witnessed.

who gives life to all things. This is also a comfort against dangers. For if God, Paul says, gives life to all things, why should we fear the struggles for faith? And that He encourages this is clear from what follows, Jesus Christ, who testified before Pontius Pilate. For if the Master testified, why do we delay?

Who testified before Pontius Pilate. For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes.

the good confession. What good confession does it speak of? In a somewhat mysterious way, however, Jesus confessed that he is God. For when Pilate said, "Are you a king?" he said, "For this I was born." (Jn. 18:37)

to keep the commandment without spot. That is, neither tainted by doctrines nor by conduct.

until the appearing. Until, Paul says, your last breath. But he did not say it thus. However, in order to stir him more greatly, he remembered the Lord's appearance, and the dreadful glory.

Commentary on 1 Timothy

Multiplying fear and making the disciple more unwavering, he calls God as witness, showing that these are not human testaments, with the purpose that, having it always in mind, he would by the remembrance of this bring his soul to trembling. "Who gives life to all things." Here is contained encouragement amid dangers and a remembrance of the resurrection; it is as if the apostle says: do not fear death, for you are a servant of God, Who can give life to all things. "And before Christ Jesus, Who witnessed." Again from the example of the Teacher he draws instruction. As He witnessed, so must we also imitate Him. Being asked by Pilate: "So then, You are a King?" – He answered: "For this I was born and came into the world, to bear witness to the truth" (Jn. 18:37). And much else He witnessed and confessed.

Commentary on 1 Timothy

Then when he says, I charge you before God, he obliges him to the foregoing under orders:

first, he gives the orders;

second, he explains something he stated earlier, at which in his times.

In the orders first, he brings in witnesses; second, he commends the orders; third, he shows how they are to be kept. As witnesses he calls on God the Father, and our Lord Jesus Christ.

Therefore, he says, I advised you; but lest you suppose that you can act otherwise, I charge you, as you are wont to charge those under you, before God. He had charged him to do two things, namely, lay hold on eternal life and be it confessed the good confession; therefore, he calls on the Author of life, who gives life to all things. But he says, God, who is the entire Trinity, the author of life. He also calls on the man, Christ Jesus, who claimed to be the Son of God; which is the good confession of our faith.

Commentary on 1 Timothy

Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.

On the Resurrection of the Flesh

"That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ."

That is, till thy end, thy departure hence, though he does not so express it, but that he may the more arouse him, says, "till His appearing." But what is "to keep the commandment without spot"? To contract no defilement, either of doctrine or of life.

Homily on 1 Timothy 18

That is, so that neither in dogmas nor in life would you stain yourself with anything.

That is, until your death, until your departure. However, he did not say it that way, but said: "even until the appearing," in order to encourage him more, reminding him also of that fearful glory.

Commentary on 1 Timothy

Likewise, he commends the order, because in itself it is just and right and irreproachable: you shall not find iniquity in my tongue (Job 6:30).

But how long are these words in vogue? Unto the coming of our Lord Jesus Christ. The unto specifies the aim intended by these orders, i.e., that by observing these words you may prepare yourself for the coming; or, until your death, because as you are at that moment, so will death find you: he who shall persevere until the end, he shall be saved (Matt 24:13).

Commentary on 1 Timothy

God’s other titles fall into two distinct groups. The first group belongs to his power, the second to his providential ordering of the world, a twofold providential ordering—involving, and not involving, incarnation. Clear cases of titles which belong to his power are … “King” of “rulers” and “Lord of the masters.” … For since we are controlled by three conditions—fear of punishment, hope for salvation and glory too, and the practice of the virtues which result in these last—the name which mentions retribution deals with fear. The one which mentions salvation with hope, and that which refers to virtues, disciplines us to practice them. The intention is that by, as it were, carrying God inside him, one may have some success here and press on all the harder to perfection, toward that affinity with God which comes from the virtues.

Orations 30.19

What is owed to the lonely Lord, which is to the Word, that is, to that spiritual, true sword of Solomon. What is the lonely? Is it the Father without the Son, or the Son without the Father? By no means. When I say only the Father, I do not separate the Son; because in the bosom and secret of the Father is the Son. When I say only the Son, I join the Father, just as the Son also joined, saying: Behold, the hour is coming when you will leave me alone: but not alone, because the Father is with me. So both the Father alone is blessed, and alone is called powerful; so that the Son may not be separated from Him, who is always in the Father.

Interrogation of Job and David 2.4.15

When someone sees resplendent lords of rank, kings, leaders and all those who appear prominent in wealth, to them he speaks in fearful words. Their dynasties are advantaged by his fear. Yet “now, kings, understand; be instructed, all you who judge the earth; serve the Lord with fear and rejoice in him with trembling,” because “he is the King of kings and the Lord of lords.” Wherever the mighty rules, God threatens with the fear of his kingdom. Yet wherever the worthless are humbled, God offers the medicine of his clemency. For this God is a great King to those who reign and a Lord to those who exercise lordship. Again, the very same one lowers his rank and is found, according to holy Scripture, to be a Father to orphans and a Judge to widows, a King to kings, a Leader to leaders, a Lord to lords.

On Repentance and Almsgiving 7.3.9

"Which in His times He shall show, Who is the blessed and only Potentate, King of kings, and Lord of lords, Who only hath immortality, dwelling in the light which no man can approach unto."

Of whom are these things said? Of the Father, or of the Son? Of the Son, undoubtedly: and it is said for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth.

"In His times," that is, the due and fitting times, that he may not be impatient, because it has not yet come. And whence is it manifest, that He will show it? Because He is the Potentate, the "only Potentate." He then will show it, Who is "blessed," nay blessedness itself; and this is said, to show that in that appearing there is nothing painful or uneasy.

But he says, "only," either in contradistinction to men, or because He was unoriginated, or as we sometimes speak of a man whom we wish to extol.

"Who only hath immortality." What then? hath not the Son immortality? Is He not immortality itself? How should not He, who is of the same substance with the Father, have immortality?

Homily on 1 Timothy 18

15–16

which in its own times he will show, the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see; to whom be honor and eternal power. Amen.

which in its own times. That is, to the appropriate, the appointed times. Therefore, do not be upset that it has not already happened.

the blessed and only Sovereign. These things have been said about the Son. For the one who is coming shows the presence. But the Father will not come, but the Son, for judgment; these things have been said concerning the one who is coming.

the blessed, the self-blessedness. For all sorrow and pain have fled from him. Jesus is both a ruler and a good king. Therefore, the earthly ones should not be feared by us.

and only Sovereign. Where you might hear about one of the three holy Persons, this or that one alone, do not accept what is said of the other two by way of contrast, but rather about those who do not exist, yet are called gods. For behold, now speaking about the Son these things, which elsewhere have also been said about the Father and about the Spirit, He said, The Only one.

— [OECUMENIUS] who alone has immortality. How does he say about God that He alone has immortality, when both angels and souls and demons have immortality? Therefore, when he says about God: "Who alone has immortality," he either takes away immortality from those we mentioned, or he lies. And we say that those about whom the address is do not have immortality, but they partake in it, by the grace of Him who alone by nature is immortal. For this has been given to them by God. For God is the one from whom we all partake, just as we do with other things, so immortality is compared to that which is more excellent. [end of the excerpt by Oecumenius A f. 15ν; B f. 211ν; G f. 300r] —

dwelling in unapproachable light. Which itself is immortality and inaccessible light, do you think it is limited to a place? Is light one thing and the light itself another? Yet it is the light itself. Do you see that when we want to say something great, the tongue becomes powerless? It is truly called unapproachable because no one can approach the shining mind, "whom no man has seen." For no one has seen the divinity of the Son, just as neither the Father nor the Spirit; for he was seen according to the flesh.

to whom be honor and eternal power. If his honor and power will be eternal, certainly his appearance will be as well. For he promised: "And behold, I am with you all the days." (Matt. 28:20)

A guide for the wealthy towards true life.

Commentary on 1 Timothy

Prayer itself must come from a humble, meek, pure heart. It must confess its sins without making excuses. In the course of bitter tears it will show trust in the most sweet pity of the Lord. It must not seek earthly aims but desire heavenly ones. It must be sequestered from desires of the body and attach itself solely to the divine. In short, it must be wholly spiritual, bestowing nothing but tears on the flesh. Insofar as it is lawful, seek to behold in mental contemplation him whom you entreat and then you realize what sort of person you should be in offering yourself prostrate before him. He is, as Paul says, “the blessed and only Mighty, the King of kings and Lord of lords.”

Explanation of the Psalms 141, Conclusion

He, the framer of all creation and maker of our race, became man for our sake, and coming from a holy Virgin’s womb, on earth conversed with men. For us ungrateful servants the master endured death, even the death of the cross, that the tyranny of sin might be destroyed, that the former condemnation might be abolished, that the gates of heaven might be open to us again. In this way he has exalted our nature, and set it on the throne of glory, and granted to them that love him an everlasting kingdom and joys beyond all that tongue can tell or ear can hear. He is the mighty and the only potentate, King of kings and Lord of lords, whose might is invincible and whose lordship is beyond comparison. He alone is holy and dwells in holiness, who with the Father and the Holy Spirit is glorified. Into this faith I have been baptized.

Barlaam and Ioasaph 24.211

15–16

That is, at a fitting, predetermined time. Therefore do not grieve that it has not yet come.

And the apostle says this for consolation, so that Timothy would not look upon the seemingly blissful goods of this world, but would fix his gaze upon the One alone Who is blessedness itself, in Whom there is neither sorrow nor sighing; so that he would not fear any earthly rulers and kings. At the same time, he prepares him for what His coming will reveal. For He is "the only Mighty One." All of this is said about the Son. And the word "only" the apostle used to contrast Him with men, or with false gods, but not in relation to the other Persons of the Most Holy Trinity.

The Lord alone possesses immortality by essence; angels, although immortal, are so not by nature but by grace. Therefore, they do not have immortality, but are partakers of immortality.

Commentary on 1 Timothy

Above, the Apostle gave certain orders to Timothy, commanding him to observe the foregoing until the coming of Christ; therefore, he now discusses Christ's coming, about which he discloses three things:

first, that it will occur at a suitable time;

second, that it will be evident;

third, he reveals the author of this coming.

In regard to the first, he says, which in his times he shall show who is the Blessed and only Mighty, the King of kings: in the last days there shall come deceitful scoffers, walking after their own lusts, saying: where is his promise or his coming? (2 Pet 3:3). Therefore, he wishes to show that even though his coming seems to be delayed, it will nevertheless be shown in his time: all things have their season (Eccl 3:1); there is a time and opportunity for every business (Eccl 8:6). The suitable time will be the end of the world, because that is the time of harvest and of collecting the fruits; consequently, it must come at the end of the world.

In regard to the second he says, he shall show, i.e., will manifest. For although he is visible in the flesh, his power is hidden; but then, even his divinity will be manifest to the saints: but the wicked will see only the glory of his body.

In regard to the third he says that he who is God and the Trinity shall show him.

In regard to this he does two things:

first, he describes the coming of Christ;

second, bursting out in praise of Christ, he applauds him, at to whom be honor and empire everlasting.

In regard to the first he does three things:

first, he describes the author of this coming in terms of his perfect action;

second, in terms of his singular power;

third, in terms of his incomprehensible nature.

He describes the first when he says, Blessed; for blessedness is a perfect action, which is distinctive of the supreme active power disposed in the best way: and this is our blessedness, whereas God's blessedness is that by which he knows himself: for if God did not know himself, he would not be blessed. As Gregory says: so long as God enjoys himself, he is perfectly glorious.

And it is fitting that the author of this coming be described as Blessed, because the purpose of Christ's coming is to lead us to blessedness: happy shall I be, if there shall remain of my seed to see the glory of Jerusalem (Tob 13:20).

In regard to the second he says, the only Mighty: you are mighty (Ps 88:9). But why does he say, the only? Do not all things have might? Yes, by participation; but God alone is mighty of himself and essentially. Hence he says, King of kings and Lord of lords: lord is a name of power, so also king. Therefore, one who has a lord and king over him is subject to power, and such a one is not powerful of himself, but purely of another. Therefore, if Christ is the King of kings and Lord of lords, then he alone has power not from someone else, but all others from him.

And two of God's powers are mentioned, namely, his governance of the world, when he says, King of kings: the king that sits on the throne of judgment scatters away all evil with his look (Prov 20:8); and his creative power, when he says, Lord of lords: know that the Lord is God: he made us and not we ourselves (Ps 99:3); and he has on his garment and on his thigh written: king of kings, and lord of lords (Rev 19:16).

Commentary on 1 Timothy

How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trampets issued forth, breathed without instruments? For that which is called the descent on the mount of God is the advent of divine power, pervading the whole world, and proclaiming "the light that is inaccessible." For such is the allegory, according to the Scripture. But the fire was seen, as Aristobulus says, while the whole multitude, amounting to not less than a million, besides those under age, were congregated around the mountain, the circuit of the mount not being less than five days' journey. Over the whole place of the vision the burning fire was seen by them all encamped as it were around; so that the descent was not local. For God is everywhere.

The Stromata Book 6

But the Gnostic does not share either in those affections that are commonly celebrated as good, that is, the good things of the affections which are allied to the passions: such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good. For it is impossible that he who has been once made perfect by love, and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained "the light inaccessible," for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love through which the inheritance and perfect restitution follow, the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love.

The Stromata Book 6

There is a certain emphatic saying by John, “No man has seen God at any time”; meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God has never been seen. The apostle confirms this statement. For, speaking of God, he says, “Whom no man has seen, nor can see,” because the man indeed would die who should see him. But the very same apostles testify that they had both seen and “handled” Christ. Now, if Christ is himself both the Father and the Son, how can he be both the Visible and the Invisible?… It is evident that he was always seen from the beginning, who became visible in the end; and that he, on the contrary, was not seen in the end who had never been visible from the beginning; and that accordingly there are two—the Visible and the Invisible. It was the Son, therefore, who was always seen.… For the Father acts by mind and thought, while the Son, who is in the Father’s mind and thought, gives effect and form to what he sees.

Against Praxeas 15

The apostle confirms this statement; for, speaking of God, he says, "Whom no man hath seen, nor can see; " because the man indeed would die who should see Him.

Against Praxeas

Of the Father, however, he says to Timothy: "Whom none among men hath seen, nor indeed can see; "and he accumulates the description in still ampler terms: "Who only hath immortality, and dwelleth in the light which no man can approach unto." It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.

Against Praxeas

What, again, if He was One who was "crowned with glory and honour," and He Another by whom He was so crowned, -the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in light unapproachable; " "He who dwelleth not in temples made with hands; " "from before whose sight the earth trembles, and the mountains melt like wax; " who holdeth the whole world in His hand "like a nest; " "whose throne is heaven, and earth His footstool; " in whom is every place, but Himself is in no place; who is the utmost bound of the universe;-how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as "the fourth" in the furnace of the Babylonian monarch (although He is there called the Son of man),-unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary's womb, and set Him before Pilate's judgment-seat, and bury Him in the sepulchre of Joseph.

Against Praxeas

7. The beloved generates love, and the light immaterial the light inaccessible.

Dogmatical and Historical Fragments

To be fully alive belongs to God, more fully than to any creature. The apostle considered the superiority of the life of God to be beyond comparison. It is with this in mind that Scripture says “Surely as I live, all the earth will be filled with the glory of the Lord.” This is God, “Who alone has immortality,” because none of the living beings with God has the life whose aliveness is absolutely unchangeable and immutable.

Commentary on John 2.123

We must understand, therefore, that this charity, which God is, in whoever it exists loves nothing earthly, nothing material, nothing corruptible. It is against its nature to love anything corruptible, seeing that it is itself the fount of incorruption. For, because God, “who only has immortality and inhabits light inaccessible,” is charity, it is charity alone that possesses immortality.

Commentary on the Song of Songs, PROLOGUE.2.28

For the unbegotten and incorporeal beauty, which neither begins nor is corruptible but is unchangeable and grows not old and is in need of nothing, he resting in himself and in the very light which is in unspeakable and inapproachable places, embracing all things in the circumference of his power, creating and arranging, made the soul after the image of his image. Therefore, also, it is reasonable and immortal.

The Banquet of the Ten Virgins 6.1

Let the bishop add this prayer, and say: O God Almighty, the true God, to whom nothing can be compared, who art everywhere, and present in all things, and art in nothing as one of the things themselves; who art not bounded by place, nor grown old by time; who art not terminated by ages, nor deceived by words; who art not subject to generation, and wantest no guardian; who art above all corruption, free from all change, and invariable by nature; who inhabitest light inaccessible.

Constitutions of the Holy Apostles

God is light: the highest, the unapproachable, the ineffable, that can neither be conceived in the mind nor uttered with the lips, that gives life to every reasoning creature. He is in the world of thought what the sun is in the world of sense; presenting himself to our minds in proportion as we are cleansed; and loved in proportion as he is presented to our mind; and again, conceived in proportion as we love him; himself contemplating and comprehending himself and pouring himself out on what is external to him. That light, I mean, which is contemplated in the Father and the Son and the Holy Ghost, whose riches is their unity of nature and the one out-leaping of their brightness.

Orations 40.5

But we, even when we are told that God “only has immortality,” we understand by “immortality” the Son. For life is immortality, and the Lord is that life, who said, “I am the Life.” And if he is said to dwell “in the light that no man can approach,” again we make no difficulty in understanding that the true Light, unapproachable by falsehood, is the Only-begotten, in whom we learn from the Truth itself that the Father is. Are we to think of the Only-begotten in a manner worthy of the Godhead, or to call him, as heresy prescribes, perishable and temporary?

Against Eunomius 2.4

How could the Son not have immortality who has life in himself? He has it in his nature. He has it in his essential Being. God has it not as a temporal grace but owing to his eternal Godhead. He has it not by way of a gift as a servant but by peculiar right of his generation, as the coeternal Son. He has life in the same way that the Father has life.

Exposition of the Christian Faith 5.2.35

For it would be in vain, if it were not seen. Indeed, God Himself was in the light, because He dwells in inaccessible light, and He was the true light, which enlightens every person coming into this world: but He wished that light to be made, which could be perceived by bodily eyes. Whoever desires to construct a building worthy of a father's dwelling, before laying the foundations, explores from where to pour in light, and this is the first grace, which, if lacking, the whole house horrifies with its ugly neglect. Light is what adorns the other decorations of the house.

The Six Days of Creation 1.9.33

And pay heed to the accuracy with which Paul speaks. He did not say, “Who is an unapproachable light” but “Who dwells in unapproachable light.” Why? So that you may learn that if the dwelling is unapproachable, so much more so is the God that dwells in it. But Paul did not say this to make you suspect that there is a house or place surrounding God. Rather, he wished you to have a deeper and superior knowledge that God is beyond our comprehension.… A thing is unapproachable which, from the start, cannot be investigated nor can anyone come near to it. We call the sea incomprehensible because, even when divers lower themselves into its waters and go down to a great depth, they cannot find the bottom. We call that thing unapproachable which, from the start, cannot be searched out or investigated.

On the Incomprehensible Nature of God 3.2

But if Paul said elsewhere, “God was manifested in the flesh,” do not wonder, because the manifestation took place in the flesh, not in his substance. Furthermore, Paul also testified here that God himself was invisible, not only to men but also to the powers above. Having said “was manifested in the flesh,” he added, “he appeared to angels.” Thus he became visible to the angels as well, at the time when he put on the flesh.… Similarly, when he said, “Blessed are the pure in heart, for they shall see God,” he was speaking of mental vision—which is within our power—and also of thought about God, so, likewise, it may be said of the angels that by reason of their pure and constant nature, they continually think of nothing else but God.… Therefore, just as he has been seen by many, in whatever way vision of him was possible for them, but no one has ever beheld his essence, so also we all now know God, but no one knows his substance, whatever it is, except only he who has been begotten from him.

Homilies on John 15.1-2

"Dwelling in the light which no man can approach unto." Is He then Himself one Light, and is there another in which He dwells? is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power.

"Whom no man hath seen nor can see." As, indeed, no one hath seen the Son, nor can see Him.

"To whom be honor and power everlasting. Amen." Thus properly, and much to the purpose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place, to Him is honor, to Him is power evermore.

Homily on 1 Timothy 18

Already you have told me, O Lord, by means of a loud voice in my interior ear, that you are eternal, alone possessing immortality, since you change in relation neither to any form nor to motion. Your will is not altered in regard to periods of time, because no will is immortal if it is now one way and now another. In your sight this is clear to me. May it become more and more clear, I pray, and may I continue to live soberly under your protecting wings, within the influence of this revelation.

Confessions 12.11.11

I am doing the right thing in taking my time over this question [about the origin of the soul], because I have no doubt at all that the soul is immortal, not as God is, “Who only has immortality,” but in a certain way according to its own nature, and that it is a created being, not the substance of the Creator: this I hold most firmly, as well as all other truths about the nature of the soul.

Letters 143.1.7

So if God alone has immortality, is the soul mortal? That’s why I said the soul is immortal after its own fashion. You see, it can also die. Your graces must try to understand, and then the problem will be solved. I make bold to say, the soul can die, can be killed. Certainly it’s immortal. So there you are; I make bold to say it is both immortal in one sense and capable of being killed in another sense. And that’s why I said there is a kind of immortality, that is to say, an absolute and total unchangeableness, which God alone has, as it says of him, “Who alone has immortality.”

Sermons 65.4

If you ask whether he can also be seen at any time as he is, I answer that this was promised to his sons, of whom it is said, “We know that when he shall appear, we shall be like him, because we shall see him as he is.” If you ask by what means we shall see him, I answer: as the angels see, for we shall then be equal to them, as the angels see those things which are called visible; but no one has ever seen God nor can see him, because “he inhabits light inaccessible,” and his nature is invisible as it is immortal.

Letters 147.15.37

This, then, is charity, however small a thing it appears to us, as it inheres in our will; “it is not seen in any locality, nor sought by bodily eyes, nor limited by our sight, nor held by touch, nor heard by its utterance, nor perceived in its approach.” How much more true this is of God, of whom charity is the pledge within us! If our interior man is an image of him—insignificant, indeed—not begotten of him but created by him, and, although it is still renewed day by day, it now dwells in such light that no faculty of corporeal sight comes near to it, and if those things which we perceive with the eyes of the heart by means of that light are distinguished from each other and separated by no intervals of space, how much more is this true of God, who inhabits light inaccessible to the bodily senses, to whom there can be no approach except for the clean of heart!

Letters 147.18.44

God, Father Son and Holy Spirit, is in his own proper nature invisible. But he has appeared when he wished and to whom he wished; not as he is but in whatever way he wished, being served after all by all creation. If your mind, though it is invisible in your body, can appear by uttering your voice, and the voice in which your mind appears when you speak is not the substance of your mind, it means that mind is one thing and voice another, and yet mind becomes apparent in a thing which in itself is not. So too God, if he appeared in fire, is all the same not fire; if he appeared in smoke, still he isn’t smoke; if he appeared in a sound, he isn’t a sound. These things are not God, but they indicate God. If we bear this in mind, we may safely believe that it could have been the Son who appeared to Moses and was called both Lord and angel of the Lord.

Sermons 7.4

Since Paul says, “Only he that has immortality and inhabits inaccessible light,” how can the psalmist say here, “Come to him, and be enlightened? But the problem is solved by this brief statement of the truth: his light is said to be inaccessible when the unique and almighty nature of its substance is described; but when the grace of the sacred Godhead pours forth, we both approach him and obtain blessed enlightenment.

Explanation of the Psalms 33.6

Can He really be defined by place? Or is the light one thing and He Himself another? Of course, He Himself is also light. Do you see to what degree language becomes feeble when we wish to utter something great? This light is unapproachable, because, on account of its immeasurable radiance, no one can approach it.

That is, according to the Divinity. He was seen and is visible only according to the humanity. Saint John Chrysostom understands it such that in the above-said it is spoken concerning the Son, and in what follows chiefly concerning the Father, although these words are applicable also to the Son and to the Spirit.

So, if His dominion is eternal, then you must not fear, even though it is not revealed now. If His honor is eternal, then you must not despair, even though He is not honored now. We can only do this blamelessly — that is, glorify Him, and not curiously investigate Him. The apostle explains the teaching about God here in a timely manner. For since he called God as a witness, he also describes His glory, in order to move the listener more deeply.

Commentary on 1 Timothy

In regard to the third he says, who alone has immortality and inhabits light inaccessible. God's incomprehensibility is clear from two things: first, because he transcends whatever is comprehensible in creatures; second, because, being God, he is too great for anyone's comprehension.

He shows the first when he says, alone: for in every change something is lost, because whatever is changed ceases to be what it was. Therefore, that is properly and truly incorruptible which is altogether unchangeable. But every creature considered in itself undergoes some change, and God alone is altogether unchangeable. Therefore, if any creature is unchangeable, this is the result of grace. But this shows that God's nature transcends everything in created nature: to the King of ages, immortal, invisible, the only God, be honor and glory (1 Tim 1:17).

As to the second he says, inhabits light inaccessible. For in material things light is the principle of seeing; hence that by which something is known in any way is whatsoever is called a light. But that by which each thing is known is its form, insofar as that form is actual; hence to the extent that a thing's form is actual, to that extent it has light. Therefore, things which are acts, but not pure act, are said to be lucent, but not light. But the divine essence, which is pure act, is light itself: he was not the light, but he came to give testimony of the light. There was a true light (John 1:8). But God abides with himself, and this light is inaccessible, i.e., not visible to a bodily eye, but to the intellectual eye. Yet no created intellect can approach to it.

But it should be noted that there are two ways in which an intellect can approach to a knowledge of some nature; namely, by knowing it and by comprehending it. But it is impossible for our intellect to arrive at a comprehension of God, because that requires knowing all that can be known about God. But God is perfectly knowable, insofar as he is being and light. But these are infinite. Therefore God is infinitely knowable. But a created intellect is finite. Therefore, not even Christ's human intellect comprehended God.

But there is another way of knowing God, namely, by attaining to God; yet even in this way no created intellect, utilizing only its own power, attains to a knowledge of what God is: the reason being that no cognitive faculty can transcend its object, just as sight cannot go beyond seeing color. Now the appropriate object of our intellect is the essence of a thing; hence, whatever is over and above the essence of a thing exceeds the power of any intellect. But in God there is nothing other than his essence.

Then how can he be known? We arrive at knowing him in this life through grace, and in the future life through glory: come to him and be enlightened (Ps 33:6).

But then how does God inhabit light inaccessible? For it is said: clouds and darkness are round about him (Ps 96:2), and in Exodus: Moses went into the dark cloud wherein God was (Exod 20:21).

I answer with Dionysius: every dark cloud is an inaccessible light; therefore, what is light here is a dark cloud there: but it is a dark cloud inasmuch as it is invisible, and a light inasmuch as it is visible.

But something is invisible for two reasons: first, by reason of itself, as something opaque; second, by reason of its excessive brilliance, as the sun is invisible to the eye of an owl. Hence, some things are not visible to us on account of a deficiency within themselves, and others on account of their richness; which is the way God is inaccessible to us.

Whom no man has seen: if this refers to being comprehended, it is absolutely true, even for the angels, because God alone comprehends himself. But if it refers to the vision by which he is reached bodily, then it is true in three ways: first, because no one sees him with his bodily eyes; second, according to the essence in the mind's eye: then no one living in the flesh, except Christ, can see him: you cannot see my face: for man shall not see me and live (Exod 33:20); third, no one sees what God is in himself: no one knows the Father but the Son, and he to whom it shall please the Son to reveal him (Matt 11:27); flesh and blood have not revealed it to you (Matt 16:17).

Then he bursts forth in praise of God, saying, to whom be honor and empire everlasting; and he mentions two things: the first pertains to showing reverence, saying, honor, which is to show reverence: if I be a father, where is my honor? (Mal 1:6); the second, to governance, when he says, and empire everlasting.

Commentary on 1 Timothy

For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum, I have fulfilled the word of peace. For I have taught that in honour they should prefer one another; I have taught those that are eminent and rich not to be lifted up, and hope in uncertainty of riches, but to place their hope in God; I have taught those in a middle station to be content with food and covering; I have taught the poor to rejoice in their own poverty...

Acts of Peter and Paul

For nothing is so faithless as wealth; of which I have often said, and will not cease to say, that it is a runaway, thankless servant, having no fidelity. If you should throw over him the thousand chains, he will make off dragging his chains after him. Frequently, indeed, have those who possessed wealth shut him up with bars and doors, placing their slaves round about for guards. But he has overpersuaded these very servants and has fled away together with his guards, dragging his keepers after him as if in a manacle, so little security was there in this custody.

Homilies Concerning the Statues 2.4

The rich man stands in more uncertainty than the poor man, experiencing, as he does, frequent and diversified changes. What is the sense of this phrase: “Hope in God who richly furnishes us with everything to enjoy”? God gives all things with liberality that are more necessary than riches: the air, the water, the fire, the sun—all things of this kind. The rich man is not able to say that he enjoys more of the sunbeams than the poor man. He is not able to say that he breathes more plenteous air. These are offered to all alike. It is the greater and more necessary blessings, and those which maintain our life, that God has given to all in common. The smaller and less valuable (I speak of money) are not thus common.

Homilies Concerning the Statues 2.6

"Charge them that are rich in this world that they be not high-minded."

He has well said, "rich in this world." For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immediately adds, "Nor trust in uncertain riches"; since that was the source of pride; inasmuch as he who hopes in God, is not elated. Why dost thou place thy hopes upon what is instantly transferable? For such is wealth! and why hopest thou on that of which thou canst not be confident? But you say, how can they avoid being high-minded? By considering the instability and uncertainty of riches, and that hope in God is infinitely more valuable; God being the Author of wealth itself.

"But in the living God," he says, "who giveth us richly all things to enjoy."

This "all things richly" is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed! If thou seekest riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows.

Homily on 1 Timothy 18

Praise to the rich if they remain humble. Praise the rich for being poor. The one who writes to Timothy wants them to be like that, when he says, “Order the rich of this world not to be haughty in mind.” I know what I am saying: give them these orders. The riches they have are whispering persuasively to them to be proud; the riches they have make it very hard for them to be humble.

Sermons 14.2

It wasn’t riches he was in dread of, but the disease of riches. The disease of riches is great pride. A grand spirit it is indeed, that in the midst of riches is not prone to this disease, a spirit greater than its riches, surpassing them not by desiring but by despising them.

Sermons 36.2

Riches are understood in a threefold way in holy Scripture—that is, as bad, good and indifferent.… The indifferent are those which can be either good or bad, since they can tend either way depending on the desire and the character of those who use them. The blessed apostle says with regard to these, “Charge the rich of this world not to be haughty or to hope in uncertain riches but in God, who gives us everything abundantly to enjoy, to do good, to give freely, to share, to store up for themselves a good foundation in the future, so that they may seize the true life.” … When we abandon the visible riches of this world, then, we reject not our own but others’ wealth, even though we boast either of having acquired it by our own labor or of having inherited it from our ancestors. For, as I have said, nothing is ours except this one thing, which is possessed by the heart, which clings to the soul and which can never be taken away by anyone.

Conferences 1.9.1, 3; 10.1

Pride is the first worm of riches; it is a harmful gnawing worm which gnaws at everything and reduces it to ashes. “Charge the rich of this world not to be proud, or to trust in the uncertainty of riches,” lest perhaps one goes to sleep as a rich man and arises a poor man.

Sermons 153.3

To the rich, in this present age, command not to be arrogant, nor to hope in uncertain riches, but in the living God, who richly provides us with everything for our enjoyment.

For there are also other rich men, but not in this age. The truly rich are the righteous ones, that is.

not to be arrogant, Paul says. For nothing so much inflates and exalts the mind as money and possessions.

nor to hope in uncertain riches. See how he insults them, and how foolish they are. For who hopes for something uncertain?

but in the living God. For Paul says that he who hopes in God is not disappointed.

who richly provides us with everything for our enjoyment. For he, to whom all things common belong, has given abundantly and freely: heaven, earth, air, life, food. But greed, having taken tyranny as a partner, has seized many of the common things and made them private.

Commentary on 1 Timothy

There are also other rich people, but not in the present age, rather in the future one — these are the righteous.

For wealth arouses arrogance and vainglory.

Immediately he humbles them. Why, he says, do you boast in a support that is unfaithful, easily destroyed, and unstable?

That is, air, water, light, the changes of seasons, times, and everything else He gave with greater generosity, although selfishness attributes to itself everything it receives. From this learn that God enriched man by giving him everything without division. Therefore it is in vain that anyone grieves over being poor.

Commentary on 1 Timothy

Above, he dealt with the instruction of persons of low estate; here he returns to his subject and instructs him how to deal with the rich:

first, he does this;

second, he deals with Timothy's own instruction, at O Timothy.

As always, when he instructs him about instructing others, he warns him not to neglect himself.

In regard to the first, first, he informs him about the vices usually found in the rich;

second, he charges him to pursue the good, at do good.

Regarding the first: first, he mentions the vices usually found in the rich;

second, he rejects these vices because of the uncertainty of riches, at in the uncertainty.

He says, therefore: charge the rich; for riches imply abundance, which constitutes true riches, if the abundance is of spiritual things: riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6). But sometimes the abundance is of material things, which are not true riches, because they do not satisfy; hence he adds by way of restriction, of this world: they hoard up silver and gold, wherein men trust (Bar 3:18).

Charge such persons. When he treated of servants, he did not issue a command, because virtue lies in a man's using his authority toward superiors, not toward inferiors. Hence he says: do not fail to issue orders through respect for their riches or high estate.

And what is he to order them? Not to be high minded, i.e., not to feel anything important about themselves.

But this is sinful? I answer that it can become sinful in two ways: first, if one regards himself highly because of things which lack true greatness; and this happens if one regards himself highly because of temporal things. Hence anyone who regards himself highly on account of some external greatness, does so inordinately: and this is pride. Yet sensual people care for no other greatness except that which can be purchased with riches: all things obey money (Eccl 10:19). Hence because the rich of this world have this greatness, they are lifted up in vain.

Second, because there are things which possess true greatness, namely, spiritual goods: how great is he that finds wisdom and knowledge (Sir 25:13). For a person can regard himself highly by reason of these goods, not from the nature of the goods themselves, but from attributing to himself what he lacks, or from not knowing that whatever he has is from God.

Hence in the first case there is inordinacy, because the goods are lacking; in the second because the desire is inordinate.

The second vice prevalent among the rich is trust in worldly things; hence he says, nor to trust in the uncertainty of riches: if I have thought gold my strength, or have said to fine gold: my confidence (Job 31:24); the substance of a rich man is the city of his strength (Prov 10:15).

Then when he says, in the uncertainty of riches, he assigns the reason for his advice:

For one trusts in that from which he expects help; but help is obtained from the strong, whereas riches are fragile. Therefore, trust should not be placed in riches: lay not up to yourselves treasure on earth, where the rust and moth consume (Matt 6:19);

but in the living God, where true hope must be placed: blessed be the man that trusts in the Lord, and the Lord shall be his confidence (Jer 17:7); God gives to all men abundantly (Jas 1:5).

But the statement, who gives us abundantly all things to enjoy, can be explained in two ways: first, so that enjoy is taken to mean joy, and this joy can be found even in temporal goods; second, in the sense that they are used to attain to the enjoyment of God.

Commentary on 1 Timothy

"That they do good," he says, "that they be rich in good works, ready to distribute willing to communicate."

The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.

Homily on 1 Timothy 18

Those who have given liberally of their riches have had great gains to compensate them for light losses. Their joy at what they assured for themselves more securely by readiness to give outweighed their sadness at the surrender of possessions they more easily lost because they clung to them fearfully. Reluctance to remove their goods from this world exposed them to the risk of loss. There were those who accepted the Lord’s advice: “Do not store your treasures on earth, where moth and rust destroy, and where thieves break in and steal. Pile up treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.” Such people proved in the time of tribulation how wise they were in not despising the finest of advisers and the most faithful and unconquerable guardian of treasure.

City of God 1.10.2

Let those who want Christ to spare them have compassion for the poor. Let those who desire a bond with the fellowship of the blessed be “readily disposed” toward nourishing the wretched. No human being should be considered worthless by another. The nature which the Creator of the universe made his own should not be looked down upon in anyone.

Sermons 9.2

Whenever we talk about contempt for riches, some rich man replies to me: I have learned not to hope in the uncertainty of riches; I do not want to be rich, lest I fall into temptation; but since I am rich already, what am I to do with the possessions which I now happen to have? The apostle continues, “Let them give readily, sharing with others.” What does it mean to share with others? To share your possessions with the man who does not have any. Therefore, if you begin to share with others, you will not be that plunderer and robber who broods over the wants of the poor as over the property of another.

Sermons 182.2

18–19

to do good, to be rich in good works, to be generous and ready to share, storing up for themselves a good foundation for the future, so that they may obtain eternal life.

to do good, to be rich in good works. If you seek wealth, seek true wealth, not uncertain. What are these? Goods, Paul says, are easy to distribute; for this is the nature of money.

to be generous. That is, gentle, friendly, modest, and humble.

storing up for themselves. That is, laying down, Paul says, a good foundation. Where the foundation is good, all is safe and secure.

so that they may obtain eternal life. Therefore, for this life, one must lay up the foundation. But how could this be? If by doing good here, we lay up for ourselves the foundation and security of this life. For the practice of good works, which Paul also called a foundation, is able to grant the enjoyment of that life.

Commentary on 1 Timothy

From the general instruction "exhort" them "to do good" the following also follows: if you wish to become rich, become rich in doing good.

This refers to money.

This refers to love. By sociable, understand talkative, affable people.

Commentary on 1 Timothy

Then when he says, do good, he instructs him to achieve what is good. But those whose love is beamed on riches, strive, first of all, to acquire them; second, to use them, once they are possessed; third, to obtain the end of riches. These are the three things the Apostle advises:

first, that he acquire spiritual riches; hence do good and be rich in good works: learn to do well (Isa 1:17).

In regard to the second, it should be noted that there are two ways to use riches: one is to hoard them, and the other is to give them away. But the chief use is to give them away. Hence he mentions these two: first, to give, when he says, to give easily, i.e., without a heavy heart: every man as he has determined in his heart, not with sadness or of necessity: for God loves a cheerful giver (2 Cor 9:7); and without delay: say not to your friend: go, and come again: and tomorrow I will give to you: when you can give at present (Prov 3:28); if I have made the eyes of the widow wait (Job 31:16). Second, to keep, not for one's own use only, but for the common use; hence he says, to communicate to others, i.e., to regard them as common property: communicating to the necessities of the saints (Rom 12:13).

Commentary on 1 Timothy

"Laying up in store for themselves a good foundation against the time to come."

There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring.

"That they may lay hold," he says, "on eternal life."

For the doing of good works can secure the enjoyment of eternal life.

Homily on 1 Timothy 18

Through love of this true life you ought to consider yourself desolate in this world, no matter what happiness you enjoy. That is the true life in comparison with which this other, which is so much loved, is not to be called life, however pleasant and prolonged it may be. Similarly, that is the true comfort which God promised by the prophet saying, “I will give them true comfort, peace upon peace.” Without this comfort there is more grief than consolation to be found in earthly comforts, whatever they may be.

Letters 130.2.3

Where there is a foundation, everything is firm and immovable. And since the blessings of virtue and of the age to come are constant, the apostle also mentioned this in regard to the foundation.

For the performance of good deeds, which he called the foundation, can procure the enjoyment of that life.

Commentary on 1 Timothy

In regard to the third, that they may attain to the end of laying up riches; hence he says, to lay up in store for themselves a good foundation against the things to come. The spiritual treasure is a storehouse of merits, which are the foundation of a future edifice prepared for us in heaven; because the entire preparation for future glory is through merits, which are acquired by grace, the principle of meriting: lay up to yourselves treasures in heaven, where neither the rust nor the moth consumes (Matt 6:20); so run that you may obtain (1 Cor 9:24).

Commentary on 1 Timothy

They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions.

Against Heresies Book 1

In the first book, which immediately precedes this, exposing "knowledge falsely so called," I showed thee, my very dear friend, that the whole system devised, in many and opposite ways, by those who are of the school of Valentinus, was false and baseless. I also set forth the tenets of their predecessors, proving that they not only differed among themselves, but had long previously swerved from the truth itself.

Against Heresies Book 2

Did all those who have been mentioned, with whom you have been proved to coincide in expression, know, or not know, the truth? If they knew it, then the descent of the Saviour into this world was superfluous. For why [in that case] did He descend? Was it that He might bring that truth which was [already] known to the knowledge of those who knew it? If, on the other hand, these men did not know it, then how is it that, while you express yourselves in the same terms as do those who knew not the truth, ye boast that yourselves alone possess that knowledge which is above all things, although they who are ignorant of God [likewise] possess it? Thus, then, by a complete perversion of language, they style ignorance of the truth knowledge: and Paul well says [of them, that they make use of] "novelties of words of false knowledge." For that knowledge of theirs is truly found to be false.

Against Heresies Book 2

As, then, philosophy has been brought into evil repute by pride and self-conceit, so also ghosts by false ghosts called by the same name; of which the apostle writing says, "O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith." Convicted by this utterance, the heretics reject the Epistles to Timothy. Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, "The lips of the righteous know high things."

The Stromata Book 2

As, then, philosophy has been brought into evil repute by pride and self-conceit, so also ghosts by false ghosts called by the same name; of which the apostle writing says, “O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith.” Convicted by this utterance, the heretics reject the Epistles to Timothy. Well, then, if the Lord is the truth, and wisdom, and power of God, as in truth He is, it is shown that the real Gnostic is he that knows Him, and His Father by Him. For his sentiments are the same with him who said, “The lips of the righteous know high things.”

The Stromata Book 2

Nothing that was proclaimed before many witnesses could be kept secret. Nor can they [the Gnostic heretics] interpret as evidence of some hidden gospel Paul’s desire that Timothy should entrust “these things to faithful men, fit to teach others.” “These things” meant the things of which he was then writing. To refer to things hidden in their minds he would have said “those,” as of something absent, not “these.”

Prescriptions Against Heretics 25

But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: "O Timothy, guard that which is entrusted to thee; " and again: "That good thing which was committed unto thee keep.

The Prescription Against Heretics

For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles

Refutation of All Heresies Book 9

What is “the deposit” that each one of the faithful receives? For my part I think that we receive our soul itself and the body as a deposit from God. And do you want to see another greater “deposit” that you received from God? God entrusted “his own image and likeness” to your own soul. That deposit, therefore, must be restored by you just as intact as it was received by you. For if you are merciful, “as your Father in heaven is merciful,” the image of God is in you and you preserve the “deposit” intact. If you are perfect, “as your Father in heaven is perfect,” the deposit of God’s image remains in you. In like manner, in all other things, if you are pious, if you are just, if you are holy, if you are “pure in heart,” and if all things which are present in God through nature remain in you by imitation, “the deposit” of the divine image is safe within you.

Homilies on Leviticus 4.3

To go into the way of the Gentiles is to adopt some Gentile teaching which is foreign to the “Israel of God” and to walk according to it. And to enter a city of the Samaritans is to be engaged in some knowledge falsely so-called of those who claim to devote themselves to the words of the law or the prophets or the Gospels or the apostles.

Commentary on John 13.343

Celsus also says that “they were of one mind,” not seeing even here that from the outset there were disagreements among the believers about the interpretation of the books regarded as divine.… In the epistles of Paul, who was contemporary with those who had seen Jesus, there are some statements to be found which concern certain disputes about the resurrection, and about the view that it had already occurred, and about the question whether the day of the Lord was already present or not. Moreover, the words “Turning away from the profane babblings and oppositions of the knowledge falsely so-called, which some have professed and made shipwreck concerning the faith” show that from the beginning there were certain varieties of interpretation.

Against Celsus 3.11

Besides this, the same man [Hegesippus], when relating the events of these times, adds that until then the church had remained a pure and undefiled virgin, since those who attempted to corrupt the sound rule of the Savior’s preaching, if any did exist, until then lurked somewhere in obscure darkness. But when the sacred band of the apostles had received an end of life in various ways, and the generation of those who were deemed worthy to hear the divine wisdom with their own ears had passed away, then the league of godless error took its beginnings because of the deceit of heretical teachers who, since none of the apostles still remained, attempted henceforth barefacedly to proclaim in opposition to the preaching of truth “the knowledge falsely so-called.”

Ecclesiastical History 3.32

But we must proceed to attack our opponents, in the endeavor to confute those “oppositions” advanced against us which are derived from “knowledge falsely so-called.” It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and the Son, on account of the difference of his nature and the inferiority of his dignity. Against them it is right to reply in the words of the apostles, “We ought to obey God rather than men.

Of the Holy Spirit 9.23-10.24

I have many other testimonies from holy Scripture to the fact that the kingdom of Christ endures throughout all ages. But I will content myself with what I have said, because the day wears on. And do you, my hearers, worship him alone as king, and flee every misguided heresy.… Flee the false Christ, and look for the true. You have been taught the way to be among those on his right hand at the judgment. Retain “that which is committed to you” concerning Christ, and be adorned with good works. So you will stand with a good courage before the Judge and thereafter inherit the kingdom of heaven.

Catechetical Lecture 15:33

"O Timothy, keep that which is committed to thy trust."

Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it.

"Avoiding profane and vain babblings, and oppositions of science falsely so called."

Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.

Homily on 1 Timothy 18

Make strong in your hearts, my brothers, this faith in the Trinity, believing in one God the Father Almighty and in his Son, Jesus Christ our Lord, and in the Holy Spirit, the true light and sanctifier of souls, who is the pledge of our inheritance, who will lead us, if we will but follow, into all truth and will make us one with the citizens of heaven. This rule of faith the apostles received from the Lord.… May this faith remain in you. O beloved, “keep that which is committed to your trust, avoiding profane novelties of words and oppositions of knowledge falsely so called.”

Explanation of the Creed 8

The apostle labors, and, although he has lived blameless, according to the justice that is from the law, he counts everything as worthless for Christ, that he may be found in Christ, not having his own justice which is from the law but that which is from the faith of Christ, from God.… Therefore, we are saved, not by the power of the free will but by the mercy of God. And, lest you think that the truth of faith can be subverted by vain argumentations which raise questions in the minds of the hearers, the same apostle writes to Timothy, “O Timothy, guard the trust and keep free from profane novelties in speech and the contradictions of so-called knowledge, which some have promised and have fallen away from the faith.” For the goodness and mercy of our Savior have saved us, not by reason of good works that we did ourselves but according to his mercy, in order that, justified by his grace, we may be heirs in the hope of life everlasting.

Against the Pelagians 2.10

The psalmist also declares that this is the sequence we must follow. He says, “Blessed are those who are unsullied upon their journey, who walk in the law of the Lord. Blessed are those who pay heed to his witness.” … In this way he shows clearly that no one can manage to engage in the correct scrutiny of God’s Word unless in his daily life he proceeds unstained along the road of Christ. Therefore those whom you have mentioned cannot possess this knowledge if they are unclean. What they have is a false so-called lore, the kind about which the apostle has this to say, “O Timothy, guard what has been given to you. In all that you say avoid profane novelties and the claims of a falsely named knowledge.”

Conferences 14.16

“Avoiding,” he says, “profane novelties of words.” Are there really people who can listen to such adjurations and then remain in such hardened and shameless stubbornness, such stony impudence, such adamant consistency, as not to yield to the mighty weight of these divine words and to weaken under such a load, as not to be shattered by these hammer strokes, as not to be crushed by such powerful thunderbolts? “Avoiding,” he says, “profane novelties of words.” He did not say “antiquities” or “the old traditions.” No, he clearly shows the positive implications of this negative statement: Novelty is to be avoided, hence, antiquity has to be respected; novelty is profane, hence, the old tradition is sacred.

Commonitories 21

What does “avoiding” mean? “If anyone comes to you and does not bring this doctrine.” Of course, this means the catholic and universal doctrine, which remains one and the same through all successive ages in the uncorrupted tradition of truth and which will remain so without end for ever and ever.

Commonitories 24

What is meant by “the deposit”? That which is committed to you, not that which is invented by you. That which you have received, not that which you have devised. A thing not of wit but of learning; not of private assumption but of public tradition; a thing brought to you, not brought forth by you; wherein you must not be an author but a keeper; not a leader but a follower. Keep the deposit.

Sermons 85.3

20–21

O Timothy, guard what has been delivered to you, avoiding profane and vain babblings and oppositions of falsely called knowledge, which some professing have strayed concerning the faith. Grace be with you. Amen.

guard what has been delivered to you. Paul says the commandment of God, which he delivered to you through me; or the grace of the Spirit, which he received through the laying on of hands.

avoiding profane and vain babblings. The impure, the defiled. Vain babblings, however, are pointless words, therefore empty sound is not profane. But Blessed John called the recent admonitions novelties of voices, reading as it seems “vain babblings” [καινοφωνίας], through the diphthong and the written "και," as the first syllable.

and oppositions. Therefore, there is an opposition to which one must not respond, because of its nonsense.

of falsely called knowledge. For when there is no faith, there is no knowledge. And that which seems to be, is false.

which some professing. Paul says that the knowledge is false and forbidden. For perhaps some were claiming knowledge discovered from human reasoning, which was opposed to faith. And it is obvious from this that they have suffered shipwreck concerning the faith.

Grace be with you. Amen. Paul prays for the seal or signet of all things, namely the grace of God, from which all which is good is both given and preserved.

The end, with divine assistance, of the first Epistle to Timothy.

It was written from Laodicea, which is a metropolis of Phrygia and Pacatiana.

Commentary on 1 Timothy

Keep all that I have commanded you, for these are the commandments of the Lord; take nothing away from them.

Namely, impure and filthy ones. Consequently, there exists empty talk that is not foul. Saint John Chrysostom understands by this word novelties of teaching – κενοφωνίας – having written, it seems, this word with the diphthong αι (καινοφωνίας).

For where there is no faith, but everything is the fruit of human reasoning, there is no knowledge, and the name is falsely applied. Note that there are contradictions to which one should not even respond, but rather avoid them and not associate with people who are ready for contradictions.

Commentary on 1 Timothy

Then when he says, O Timothy, he instructs Timothy:

first, that he guard the good;

second, that he avoid evil, at avoiding the profane novelties.

He says, therefore: O Timothy, keep that which is committed to your trust. To man's care is committed every good which he has; and it has been committed to him by God to guard and increase: he shall preserve the grace of a man as the apple of the eye (Sir 17:18); By the grace of God I am what I am; and his grace in me has not been void, but I have labored more abundantly; yet not I, but the grace of God with me (1 Cor 15:10).

And so he tells Timothy to guard the deposit, i.e., that he preserve himself in God's grace and increase it. For he who hides his talent is punished: take away, therefore, the talent from him, and give it to him that has ten talents (Matt 25:28); and the unprofitable servant cast ye out into the exterior darkness (Matt 25:30). Prelates especially are entrusted with the deposit, namely, the care of their neighbor and of the faithful: feed my sheep (John 21:17); for they watch, as being to render an account of your souls (Heb 13:17); keep the good thing committed to your trust by the Holy Spirit (2 Tim 1:14).

And to avoid evil, especially those evils that are apt to defile the faith. The reason for this is that just as a worldly prince is appointed to guard the kingdom's unity, so the spiritual prince to guard spiritual unity. But peace in a kingdom is built on justice; therefore, the prince exists for justice. But the unity of the Church is founded on faith; therefore, he especially advises him to guard the faith: I have prayed for you, that your faith fail not: and you, being once converted, confirm your brethren (Luke 22:32).

Similarly, the faith could be corrupted by fallacies, just as any knowledge. But as it is stated in 1 Elench, a fallacy sometimes arises from a word, and sometimes from a thing; hence there are fallacies within statements, and fallacies outside of statements. In like manner, the faith is sometimes corrupted by certain indiscriminate words, as Jerome says: heresy springs from words inconsiderately uttered. Hence the Apostle says, avoiding the profane novelties of words, because to refuse to listen to anything new is to bark against customs. But profane novelties are not to be heeded, when they are directed against the faith. And they are called new as compared with what is ancient. This Nestorious did, when he called the Blessed Virgin Christotokos, to suggest that she was not the mother of God. In answer, the synod of Ephesus coined the word Theotokos: hold the form of sound words which you have heard of me in faith, and in the love which is in Christ Jesus (2 Tim 1:13); and in 2 Timothy: shun profane and vain babblings, for they grow much into ungodliness (2 Tim 2:16).

But sometimes faith is corrupted by real sophistical reasonings, and these are to be shunned. Hence he says, and oppositions of knowledge falsely so called, because it is not true knowledge, but false. For knowledge in the true sense is concerned only with truth. But it is impossible for the true to be contrary to the true; although sometimes two false statements can be contrary to one another. Consequently, it is impossible for anything contrary to divine truth, which is the supreme truth, to be true: beware lest any man cheat you by philosophy, and vain deceit; according to the tradition of men, according to the elements of the world, and not according to Christ (Col 2:8).

Commentary on 1 Timothy

To mix science up with philosophy is only to produce a philosophy that has lost all its ideal value and a science that has lost all its practical value. I want my private physician to tell me whether this or that food will kill me. It is for my private philosopher to tell me whether I ought to be killed.

All Things Considered, Science and Religion (1908)

"Which some professing have erred concerning the faith."

You see how again he commands Timothy not even to meet them. "Avoiding opposition." There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshaken rock. For neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable.

Homily on 1 Timothy 18

Whoever follows mere human reasonings inevitably misses the harmony and the goal of faith. For faith does not admit of intellectual comprehensions. I think the apostle says all this about the Gnostics known at that time, who were filled with every impurity, which he also called "profane and vain babblings" (1 Tim. 6:20). Among them, the representative of this heresy was Nicolaus, one of the seven deacons.

As a seal upon everything, he wishes him grace, by which every good thing is both given and preserved. May we all be partakers of it, not squandering the blessings received from it, but by it preserving them and glorifying Christ, the Giver of graces, with the Father and the Holy Spirit: to Him be glory unto the ages of ages. Amen.

Commentary on 1 Timothy

Which some claiming to have, have erred concerning the faith: every man is become a fool for knowledge which is not of God (Jer 10:14), because he who speaks a lie, speaks from his own (John 8:44); the children also of Memphis, and of Taphnes, have deflowered you, even to the crown of the head (Jer 2:16); your wisdom and your knowledge have deceived you (Isa 47:10).

The grace of God be with you. Amen.

Commentary on 1 Timothy