Commentary on the First Epistle to Timothy

Paul, an apostle of Christ Jesus according to the command of God our Saviour, and of Christ Jesus our hope, to Timothy, his true son in the faith.

Grace, mercy, and peace from God our Father, and Christ Jesus our Lord. He shows that he was made an apostle by the command of the Father and the Son, so that he might preach salvation in God the Father, and hope in Christ his Son; so that, since no one denies that salvation is in God, no one might doubt either that hope is in Christ Jesus, whom he knows, raised from the dead, to have given the example of this hope. In this way he writes to Timothy, that he might be assured concerning his own ordination; because he was chosen for teaching by the command of the Father and the Son. Him he calls a true son, but in the faith, just as he says to the Corinthians: In Christ Jesus, he says, through the Gospel I have begotten you.

This is a true and firm begetting, which knows no setting, knows no sicknesses and pestilence, and which is ignorant of hunger and thirst: but it has learned that in the kingdom of God it lacks nothing; because there is to come, as a gift of God, glorious immortality in the kingdom of God and of Christ, whose grace, mercy, and peace he wishes to abide with him.

As I begged you to remain still at Ephesus, when I was going into Macedonia, that you might charge certain persons not to teach otherwise, nor to attend to fables and endless genealogies, which furnish questionings rather than the edification of God, which is in faith; so do.

A son ought not to have been asked by a father; but on account of the affection of charity, and in order to show him a pattern of humility, the bishop entreats his fellow-bishop, that he should not allow the Jews to teach the people otherwise than had been handed down by the Apostle; lest they be delighted with the fables which the Jews are accustomed to tell concerning the generation of their origins, concerning Abraham and Isaac and the other patriarchs, and concerning circumcision, and those things which were afterward handed down by Moses; lest they be led astray into observing these things which had been given in a carnal manner. For what need is there to make mention of genealogies, which are agreed to be endless through succession, and what and to what extent was done under each one of them; and not rather by a short way seek salvation through faith?

For from this questions arise, when it is treated what, and when, and how, and why a thing was done: which matter hinders salvation.

For the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned: from which some, having gone astray, have turned aside unto vain talking, desiring to be teachers of the Law, understanding neither the things which they say, nor whereof they affirm. Since charity is greater than all things, he said this to be the end, that is, the perfection and consummation, of all the commandments; provided, however, that it be from a pure heart and good conscience. For true charity cannot have an evil life, nor a feigned faith, in which all the Law is fulfilled, and the Prophets.

But certain of the Jews, ignorant of the mystery of the Law and the Prophets—namely, that what was handed down was to be observed only until Christ—erred in thinking that, even after Christ had been preached, the Law of works also, in the observance of new moons, and circumcision, and the discerning of foods, ought to be kept. Therefore he says that they were turned to vain talking; because they wished to teach what they did not know.

But we know that the Law is good, if a man use it lawfully, knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, fornicators, for them that defile themselves with mankind, for kidnappers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God, which was committed to my trust.

He does not deny that the law given through Moses is good, provided its sense be known, and it be received in the manner in which it was given. For this man knows the Law, and the reason for which it was given, who, once Christ has been preached, forsakes it in that part in which it is called the law of works: but as regards the love of God he uses it, asserting and affirming the things which were said by the Saviour in the Law and the Prophets. For this man uses the Law lawfully, who can distinguish the things given for a time from those which are perpetual, and who understands that the things which pertain to the mystery of Christ ought not to be kept any longer as future, as though awaiting one who is to come, when he has already come.

If then all things are taken in their proper places, they are good: but if not, they will be evil to him who perversely asserts them; for it is a sin to expound each thing in the least according to its proper place. Moreover, because the righteous have no need of the law, that is, those who, having received remission of sins, are justified; lest they should still live under the Law, from which they have been freed by the gift of God through the faith of Christ; so that for the rest, keeping the law of nature, which admits knowledge of the Creator and exhorts against sin, they may await the day of judgment, in which the righteous are to be rewarded, keeping the natural law—which, if the human race had had it as its guide, the law given in letters through Moses would not have been given.

But because it was held in contempt, as though of no authority, the Scripture was made firm; that it might be known that it was to be observed, both on account of the present time, and because he who confirmed it will inquire in the future by whom it was neglected and by whom it was kept. Therefore he says the Law was given not only on account of evil acts and vices of the body, but also on account of the unbelief by which they scorned the Creator; that they might learn to live well and give thanks to their Maker.

I thank him who has strengthened me, Christ Jesus our Lord, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly, not yet believing. But the grace of our Lord abounded exceedingly, with faith and love, which is in Christ Jesus.

Because every unbeliever suffers a weakness of soul, bound by carnal reasoning, so that he does not believe spiritual things; therefore he says he gives thanks to Christ, because the appearance of his majesty strengthened the weakness of his mind; because he thought it impossible, what was preached concerning the Lord's power, and his twofold nativity, and his resurrection, and hope. He was seen, once confirmed, to be such a one as would be worthy and able to be a steward of the Lord's mystery; that he might establish through the Law those things as true which he had before, out of love of the Law, judged incredible, and might rejoice in the persecutions which he had before inflicted as though upon those who justly believed, grieving that he had done so, rejoicing that he now suffered. For he had learned such great hope in him whom he had before denied, that he rejoiced more in suffering than he had before exulted in persecuting.

For he did not do this out of malice, but out of error, to which, when one comes to his senses, forgiveness may easily be granted. But he who knows the things he denies to be true does this not out of error, but out of ill will; his wound is incurable; for envy compels him to call false what he knows to be true.

It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am chief. But for this cause I obtained mercy, that in me first Christ Jesus might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. What is so pleasing, and so joyful, as to preach indulgence to sinners?

For who is without sin, so as not to receive this gift with all thanksgiving, setting forth God as its author, and praising him together with Christ: who, that he might wash man clean of sins, descending from the heavenly to the earthly, took on the flesh of sin; mingled himself with earthly things, that he might make man heavenly; suffered himself to die, that he might restore him, rescued from death, immortal to paradise? Who would not extol these benefits without measure, which the Lord bestowed upon his servant, the Creator upon his creature; so that there might be still more in the benefits to mankind than when he made them, who before were not, after he made them? For, abandoned by them, and despised, and assailed with reproaches, he added to his benefits though not asked, that he might be the more gracious, and the more to be preferred, in restoring than in creating; that he might show that he alone is the one who can do all these things.

Christ, therefore, brought help to man in such a way that he neither violated his own purity nor lost his power.

For he willed to be born a man, being certain that by the contact of flesh he would in no way be defiled: he mingled himself with human intercourse, knowing that he could not be corrupted by sins: he suffered himself to be killed, not unaware that death has no dominion over him, but that he crushes it by his own power. These things therefore he did, that he might teach that he is able to do all things. For this humility does not tend to his diminution, but to his glory; and not only his glory, but also that of those who believe in him; for it is a dignity to be the servant of one who is powerful.

Since before the Apostle many indeed of the Jews had believed, even from among those who had killed the Lord himself; the Apostle nevertheless, in order to humble himself, still grieving over his own unbelief, calls himself first of all sinners. For since he was imbued, above the rest, with the mystery of the Saviour, coming closer to the knowledge of his magnificence, he accuses himself the more, for having recognized so great a good so late, and not of his own accord, but forestalled by his mercy, that he himself might be a witness of his divinity, whom before he had reckoned as a dead man.

This is his accusation; but it is the praise of the Saviour, who, as an example to the rest who would believe, called to grace the one who was persecuting him; that through his patience and longsuffering he might show in him to the rest, how gracious he proved to be to an enemy, what he would be to those who take refuge in him.

Now unto the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever, amen.

These things pertain to the person of God the Father, whom he calls immortal and invisible alone for this reason, that all immortality is from him, so that it belongs to him alone more truly; because whoever is immortal does not have this of himself, but from him. In like manner it is also read in the Gospel, the Lord saying: Because no one is good, except God alone. And again he himself says: A good man out of a good treasure brings forth good things.

Yet no one is good but God alone

because he himself is the fount of goodness, from which the rest are given to drink, that they may be good. He also is the only invisible God, because he has never been seen by anyone; for he does all things through the Son, whom for this reason we say has been seen; that, although he appeared otherwise than he is, we might signify that he did indeed appear. He therefore pronounces honor and glory to God the Father in truth, by whose kindness and providence Christ has delivered sinners from death.

This charge I commend unto thee, son Timothy, according to the prophecies going before upon thee, that thou by them mightest war a good warfare, holding faith and a pure conscience, which some rejecting, have made shipwreck concerning the faith: of whom is Hymenæus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.

After he had recalled what and how great benefits of God the Father and of Christ His Son are shown toward sinful men, who, though they were deserving of punishment, He not only pardoned them, but also justified them, and adopted them to Himself as sons: in what follows he shows in what order he should imbue the people with ecclesiastical discipline, admonishing holy Timothy to be mindful of his election, that he might fulfil that unto which he was predestined. For he was predestined when he was taken up by the Apostle for this purpose, that he should be ordained, being judged worthy to become a future bishop, so that he might fulfil the evangelic warfare in faith and a pure conscience; for he who teaches faithfully cannot have an evil conscience.

For then does he exhibit the faith of his preaching, if he abstain himself from all things contrary thereto; because by the example of good works he draws many to belief, trusting in the hope of the preaching; for whoever spurns the faith is, without doubt, of an evil conscience. For he is proclaimed either a hypocrite, or an open blasphemer, as were Hymenæus and Alexander, who, forsaking the faith, became shipwrecked, that is, stripped bare of the truth, or deprived of life. For what is truth, if not life? Whom he says he delivered to Satan, that they might be corrected by reason of their blasphemy. Now this delivering up is this: that the Apostle, moved by their blasphemies, pronounced sentence against them; and the devil, who is prepared for this purpose, that he may take into his power those who are opposed to God, upon hearing the sentence, seizes them; so that they might understand that they were bound with punishments for this cause, because they had blasphemed.

Hence it is that in the Gospel it is said among other things: sin no more, lest a worse thing befall thee, showing that sometimes infirmities are brought upon bodies because of sin. And because these things come to pass through the devil as minister, the Lord declared this, saying among many things: And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in high station; that we may lead a quiet and peaceable life in all godliness and chastity. For this is good and acceptable in the sight of our Saviour God, who will have all men to be saved, and to come to the knowledge of the truth. This is an ecclesiastical rule, handed down by the teacher of the Gentiles, which our priests use, that they may supplicate for all, praying for the kings of this present age; that they may have the nations subject to them, so that, being set in peace, we may be able to serve our God in tranquillity of mind and in quiet.

Praying also for those to whom lofty power has been entrusted; that they may govern the commonwealth in justice and truth, an abundance of resources being supplied, so that, disturbance of sedition being removed, gladness may follow; for bread strengthens the heart, and wine makes glad the mind. And making intercession for those who are in various need; that, being rescued and freed, they may praise God together as the author of their safety. Also offering thanksgivings for those things which are daily granted to us by God's providence for our life; so that in all these things God the Father may be praised together, from whom are all things: and His Son, through whom are all things; so that, all things which are hostile and inimical to this dominion being lulled to rest, we may be able to serve God in an affection of piety and chastity; for disturbance and captivity preserve neither piety nor chastity. For how can he be pious who is stripped bare?

And how can he be chaste, where he is not master of his own power?

That these things, then, may be preserved, quiet is necessary; that services pleasing to God may be rendered, who wills all men to be saved, and to know the truth. This, He says, is eternal life, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. If God indeed, who is called omnipotent, wills all men to be saved, is His will not fulfilled? But in every saying there lies hidden a sense and a condition; whence the apostle Peter says: Every Scripture stands in need of interpretation. For God wills all men to be saved, but if they come to Him; for He does not so will that unwilling men be saved: but He wills them to be saved, if they themselves also are willing. For assuredly He who gave the law to all, excepted no one from salvation.

Does not a physician for this reason make himself known publicly, that he may show he wishes to save all, if only he be sought out by the sick? For there is no true health, if it be conferred upon one unwilling: nor can he rejoice in the health received, who, unwilling—if indeed that could be—received the medicine; not to mention that the medicine cannot have effect, unless the sick person applies his mind to it; because this medicine is not corporeal, but spiritual, which profits neither the doubting nor the unwilling. For it is faith which gives salvation, which, unless the mind receive with its whole will, will not only profit nothing, but will even harm. For the grace of faith has this power: that it pours divine healing into those devoted to it; but confers disease upon the undevoted, by which the whole man perishes.

For there is one God, and one mediator between God and men, the man Christ Jesus.

He signifies that the will of God and of Christ is one in the saving of men; whence he confesses that God the Father, since all authority is from Him, is one, and that Christ Jesus is one mediator of God and men. For, being sent by the Father, made arbiter, He reconciled God and men, reforming them unto the knowledge of Him; for since the Father and the Son are one, not in person, but in indifference of nature; that the Son of God might be arbiter of God and men, He was born man, having assumed flesh; so that the mediator of God and men might be the man Christ Jesus, that is, not without divinity; because in God there was man, and in man there was God: and that from both He might be mediator, and that He might reconcile both, He did this first in Himself.

For He could not, while preserving the unity of God, be called mediator of God and men, as if there were another God, who might recall man, at variance with God, into grace: but the man who would not transgress the law that was given became arbiter between him who sinned and Him who knew not sin; that this one might pardon, and man might henceforth remain in the faith of God.

Who gave himself a redemption for all, a testimony in due time; whereunto I am ordained a preacher, and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.

Since man, reconciled to God, was still liable to death of the underworld; that he might be able to ascend to God to whom he had been reconciled, the Saviour, that He might bring His purpose to effect, suffered Himself to die contrary to right; that, descending to the underworld, He might condemn death for the impiety it had wrought in Him, taking away from it those it held; so that henceforth whoever had His sign could not be held by it. Of this matter He showed testimony at the time when He rose again; for the destruction of death is the resurrection of the dead. To preach which hope this Apostle of the Gentiles was sent, that from him they might learn what hope there is in Christ; hence he was called teacher, that he might teach faith and truth.

I will therefore that men pray in every place, lifting up holy hands, without wrath and disputing.

He admonishes that a peaceable mind ought to be present in prayer; that the prayer may be brought to effect; for hands are holy, when the heart is clean. Yet he directs prayer to be made thus in every place, so that a fitting place is to be understood, not indeed an inopportune or a sordid place; since indeed the Lord forbids praying in public: but he admonishes this, lest they should think that prayer ought to be made only in the Church

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but, which becometh women professing godliness, with good works.

He admonishes that women ought to pray in humble attire, not in ostentation; for he who wishes to be heard ought to humble himself, pomp being removed from him; that he may call forth the mercy of God. For proud attire neither obtains its request, nor causes right things to be believed about oneself.

For what prudent man would not shudder at a woman ostentatiously adorned? How much more God the author, who sees the body, made free by Himself, bound with metals! For humble attire is fitting to a good profession, so that it may be reckoned nothing other than what it appears to be: but she who in the house of God prefers to be seen with pomp, obtains what she wishes not indeed for God's sake, but for men's, so that she may seem glorious, obtaining nothing from God except a stain. For the more splendid she seems to men, the more she is despised by God.

Let the woman learn in silence with all subjection.

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

He directs not only that a woman ought to have humble attire, but also that authority is to be denied her, and that she is to be made subject to the man; so that both in attire and in obedience she should be under the power of the man, from whom she draws her origin.

For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved through childbearing, if they continue in faith and charity and holiness with sobriety. He sets the man before the woman, because he was created first; that the woman might be inferior, since she was created after the man and from the man. He adds also another thing, that the devil did not deceive the man, but the woman; but the man was deceived through the woman: and for this reason no boldness is to be granted to her, but she ought to be in humility; because through her death entered into the world.

She shall be saved, he says, through the childbearing of children; if only she remain in faith, and in charity, and in pure life. For he calls those children who are regenerated through the faith of Christ; because if these persevere in their generation, the woman shall be delivered together with them, rising from the dead—not that she shall be delivered by them, but through their generation; for when those believe who are destined unto eternal life, the resurrection from the dead is attained, and she shall be made safe, they believing, and leading a chaste life. For the resurrection is suspended so long as all who are predestined to salvation have not yet believed.

This is a true saying: If a man desire the office of a bishop, he desireth a good work. Since a bishop ought to be of good life, therefore he who desires the episcopate desires a good work. For desiring this, he seems to seek a good life; provided, however, that he does not turn away from those things which are contained in what follows, lest he seem to have done this out of ambition, or desire of money.

A bishop then must be blameless.

He describes what sort of man a bishop ought to be; so that no one should seek the episcopate unless he be faithful, and able to abstain from all things contrary thereto; that he not be unworthy of his own profession. The husband of one wife.

Although it is not forbidden to have a wife, in respect of number; yet, that one may be worthy of the episcopate, he ought to spurn even lawful things, on account of the sublimity of that office itself; because he who desires that seat ought to be better than the rest. Or household members, will be able to become worthy of the priesthood, and to have confidence before God; that they may know that they can obtain what they ask, being from now on kept from the use of woman.

For to the ancients it was granted for this reason that Levites or priests might have wives for use; because they had much time free from ministry or priesthood for there was a multitude of priests, and a great number of Levites, and each one served at a fixed time in the divine ceremonies according to the institution of David); for he established twenty-four courses of priests, that they might serve by turns: whence Abijah had the eighth course, in whose turn Zacharias exercised the priesthood, as is contained in the book of Chronicles, so that at the time when it did not fall to them to serve at the altar, they attended to the care of their own homes: but when the time of ministry drew near, having been purified for some days, they approached the temple to offer to God.

But now there ought to be seven deacons, and some presbyters, so that there may be two in each church, and one bishop in the city: and therefore all ought to abstain from intercourse with woman; because it is necessary that they be present daily in the church, and have no delay, so as to be lawfully purified after intercourse, as the ancients were. For every week an offering must be made, even if not daily for strangers, yet for residents at least twice a week; although there are those who are baptized almost daily when sick. For to the ancients it was granted for this reason, that for a long time they were not seen in the temple, but were in private. For if he commands ordinary people to abstain for a time for the sake of prayer, that they may be free for prayer; how much more Levites or priests, who ought to pray day and night for the people committed to them!

Therefore they ought to be cleaner than the rest; because they are the agents of God.

These things I write to you, son Timothy, hoping to come to you soon: but if I should delay, that you may know how you ought to behave in the house of God, which is the church of the living God, the pillar and ground of the truth. As far as pertained to his knowledge, it lay in this, that he was going to see him rather soon: but because something else usually pleases God, whose providence is known to himself alone; therefore, he says, lest perhaps I should delay, I write to you, that you may know how you should order the church, which is the house of God; so that although the whole world is God's, yet the church is called his house, of which today Damasus is the ruler.

For the world is in transgression, disturbed by diverse error; therefore it is necessary that the house of God and the truth be said to be there, where he is feared according to his own will. To those servants professing this concerning him, which he himself deigned to teach, lest perhaps his words should be denied, he sealed these things with powers, which can be done by no one else; so that by these the accused unbelief may perish without excuse. For the pillar of this truth is signs and wonders.

indeed by the confession of all, great is this mystery of piety. No one of the faithful denies that he admires the sacrament of truth preached in the church, which he calls piety; for to those who acknowledge his greatness of soul and clemency, he grants eternal and divine gifts, besides the remission of sins, which he bestows here in the present.

What was manifested in the flesh, was justified in the spirit, was seen by angels, was preached to the nations, was believed in this world, was taken up in glory.

He says that the sacrament of the mystery of God, which is Christ in the flesh, was made manifest, which lay hidden in the spirit. For the Son of God, born as man, who was in secret with God, declared himself to the creature by work and preaching, and this is to be justified in the Spirit—to have become clear by works and power who he was, he who was in the flesh: then to have appeared to the angels, no longer in the form of lowliness, but in power.

For as long as he was seen humble in appearance through the flesh, so long as death was defeated, he should rise from the dead, and the majesty of him who was born as man, though not wholly man, should be seen; so that the angels, recognizing the mystery which before lay hidden, now manifested in the flesh, bending the knee to him as to God, might give thanks; because they learned the truth, which was preached to the nations, that they might be freed from error; in which the world progresses, that it may not be condemned. It was believed in the world. For therefore the sacrament of God was believed in the world, that its faithlessness might not be able to merit pardon for its error, as the Lord says of the Jews: If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin.

Taken up in glory.

Because what they despised as weak and unseemly, was taken up in glory; for after the cross, the Savior, his person and power made manifest, openly, with clouds attending him, ascended glorious into the heavens.

But the Spirit expressly says that in the latter times some will depart from the faith, giving heed to deceiving spirits, and doctrines of demons in the hypocrisy of liars, having their conscience seared, forbidding to marry and to abstain from foods which God created to be received with thanksgiving by the faithful, and by those who have known the truth; because every creature of God is good, and nothing is to be rejected, which is received with thanksgiving. For it is sanctified by the word of God, and prayer. What the Holy Spirit had revealed would be future for the instruction and caution of the churches, he does not conceal; so that the churches, forewarned, may be watchful, lest they be deceived by such men.

For what could have been said more clearly and openly, with a manifest voice foretold, to avoid or rather to condemn the men of this pestilent doctrine, than that he should call their false assertion and simulated doctrine "of demons"; so that when the words of this assertion are heard, this doctrine might be known to have been composed by the devil, which the Holy Spirit had foretold, which asserts false things concerning the incarnation of the Savior, which now among the Marcionites, although almost—

Until I come, attend to reading, to exhortation, and to doctrine.

Do not neglect the grace that is in you, which was given to you through prophecy, with the laying on of the hands of the presbytery. He wishes him to be intent and devoted to the exercise of reading, so that with all care and diligence he may strive to exhort and teach.

Exhortation is when with gentle word we call some to a good work: but to teach is when we impart to the minds of hearers those things which are hidden. For if the ruler of the people dissembles in these matters, he neglects the grace given to him; for he is made a leader of the people for this purpose, that he may bear concern for their salvation, by admonishing, by teaching, so that the ordination may bear fruit: which indeed God has established for this purpose, that he may profit the salvation of his people. Whoever therefore, placed in this authority, is negligent, will be held a despiser of God, called least in the kingdom of heaven; for he cannot do, who does not even deign to teach. Yet he signifies that the grace of one ordaining is given through prophecy, and the laying on of hands.

Prophecy is that by which one is chosen as a future suitable teacher; but the laying on of hands are mystical words, by which the one chosen is confirmed for this work, receiving authority, his conscience being witness, that he may dare, in the Lord's stead, to offer sacrifice to God.

Meditate on these things, be in them; that your progress may be manifest to all.

Take heed to yourself and to doctrine, continue in them. For in doing this, you will save both yourself and those who hear you. He admonishes that he should be a pattern to all, not only in good works, but also in the exercise of doctrine. For it signifies that the progress of exercise ought to appear, not only in doctrine, but also in deeds; for a good tree makes good fruits: likewise good doctrine cannot have bad works; so that when good works are seen, they may be understood to be the fruit of divine teaching, and hearers may be able to profit.

For then they understand that what is said is true and to be feared, when it is seen to be observed with great reverence by the very one who teaches. This benefits the ruler of the people in two ways: he will receive the reward both of his own good works and of those who hear him; just as, if he is negligent, he will render account both for himself and for them.

Do not rebuke an elder, but exhort him as a father, younger men as brothers, old women as mothers, young women as sisters, in all chastity.

On account of the honor due to age, he teaches that an older man is to be called to a good work with gentleness, so that he may more easily accept the admonition; for one admonished may fear, lest afterward he be corrected, which is shameful for an elder. For among all nations old age is indeed honorable: whence both the Synagogue, and afterward the Church, had elders, without whose counsel nothing was done in the church. By what negligence this has become obsolete, I do not know; unless perhaps by the sloth of teachers, or rather their pride, since they alone wish to be seen as something. Younger men he judges should be admonished as brothers with affection of love; so that seeing themselves admonished out of love, they may more easily correct themselves, seeing indeed that his works do not differ from his preaching.

Old women, however, as mothers; so that while they see themselves taught with gentle speech, they may not take it harshly

because they are being honorably benefited: for it is harsh for elders to be corrected by the younger. This he wishes to be softened by a certain moderation, so that there may be profit both for the speaker and the hearer. Young women he admonishes should be taught as sisters; so that they may readily be able to accept the discipline of good conduct. For when one sees that what pertains to a good life is not being urged upon oneself with command, one consents, showing oneself humble to the one admonishing. For by blandishments things are usually obtained, which cannot be by authority; for even animals, when they are jealous over their own young, yield nevertheless to blandishments.

Honor widows who are truly widows.

He says these widows are to be honored, who by deliberate effort are widows: who, though they could marry, in order to be better and worthy of God, rejected second marriages, knowing that marriage is blessed only once, rivals of the most holy Anna, who served God with fastings and supplications night and day, having known the embrace of one husband.

But if any widow has children or grandchildren, let her learn first to show piety at home, and to return the due recompense to her parents; for this is acceptable before God.

He says that a widow must first be tested in this life and conduct, so that then at last she may be worthy to be called a widow of the church, one who submits to ecclesiastical discipline more for the sake of defense than of gain.

For merits ought to go before, so that due honor may be seen to be given to the one approaching; for she who has treated her affections with piety, and has governed her household well, has kept the law of God, and has been made worthy of the church's reward.

But she who is truly a widow, and desolate, hopes in God, and continues in prayers night and day.

A widow who has children or grandchildren is not easily to be admitted to the stipends of the church; because if she has piously and carefully governed her household, it is necessary that recompense be rendered to her by her own, just as she rendered it to her kin: but if, as usually happens, impiety has so worked that an old woman is despised by her own, whom she treated with piety, it is fitting that she be received by the church; because she has faithfully conducted herself in the law of the Lord.

Therefore the widow who is desolate, and despised by her own, hopes in God; for seeing that she has support from no quarter, she is devoted with her whole soul to God, from whom alone she expects help for life and salvation.

For she who lives in pleasures, though a widow, is dead while she lives. He signifies that a widow, because of what she is called a widow, ought to be such, as to be free for prayers in order to earn merit before the Lord, serving God night and day; so that she may show that she has therefore despised second marriages, in order that she might attend to the Lord's discipline.

For if under the name of widow she is given to pleasures or luxury, she must be considered dead while living; because it is a kind of imposture, to do one thing, and profess another: wishing to have not the service and devotion of God, but the honor of a widow; whereas the very profession of the name indicates this: that, having spurned a husband, she has chosen God, whom she serves with her whole mind, for the sake of the promised life.

these things command, that they may be irreproachable.

He wishes the widow to have such great diligence of acts and conduct, that she cannot be reproached; for, removed from the hope of worldly conduct, and from the office of caring for the body, she has for this reason betaken herself to God, that she may lead a life of good report.

For when the occasions removed, which are wont to open the way to sins, good conduct can remain unharmed.

But if anyone does not have care of his own, and especially of his household, he has denied the faith, and is worse than an unbeliever.

This widow, who was negligent concerning her own, so as to bring them up in the discipline and correction of the Lord, he says is to be dishonored; because, like the unfaithful, she has not obeyed the law of the Lord, so that she is held to be worse.

For it must needs be that he who, acting under the law and fear of God, is a despiser, is worse than one who is not subject to the law; for the latter is ignorant, but the former, knowing, despises.

Let a widow be chosen not less than sixty years old, who has been the wife of one husband, having testimony of good works, if she has brought up children, if she has received guests, if she has washed the feet of the saints, if she has ministered to those in tribulation, if she has followed every good work. If a widow is commended by the prerogative of past works, it is fitting that she be chosen; for by the judgment of the Lord her name is inscribed in the ecclesiastical records, whom her past life declares worthy.

For, imbued with divine services and wearing out her life in them, she is to be received into the bosom of the Church, to which she once vowed herself by lawful services.

But avoid younger widows; for when they have lived their life in luxuries, they wish to marry in Christ.

He forbids younger widows to be received into this profession, for at a slippery age trust ought not easily to be given; since indeed there go before certain examples of those who, after professing this life, from delight in luxuries have the name, not the works, of widowhood, and, being turned aside, are solicited to marriage. For he who thinks that he can live a life of luxuries in Christ, by no means remains innocent; for luxury draws him to its own members, so that he is made subject to sin; for delights are the gate of sin. For it is not unknown whither he tends, who loves a flowing life.

Having condemnation, because they have made void their first faith.

He shows what awaits such women; lest they rashly dare what is difficult to fulfill: or if the mind is devoted to this vow, let it hold it within itself meanwhile; because it has learned that it is rash to profess what at so young an age ought not yet to be trusted. For he becomes liable to condemnation who turns back from what he had rightly done. For as much as it is praiseworthy if one fulfills what is believed to be beyond one's strength, so much the more is one to be punished if one dares, by the presumption of rashness, to impose upon oneself what one cannot bear: nor ought pardon to be due to one who from the beginning is found unfaithful.

withal being idle they learn to go about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not.

Certain virgins or widows, by the profession of commending themselves (for the very name of the thing is glorious), are acceptable in the houses of the rich, who do this; that they may obey their wishes, going about and seeking things to carry to them, in which those may take delight, so that being idle they may be gratified with gifts: and, in evil fashion, they seek more by their tales than by what their hands accomplish; so that they go forth exalted and adorned, acting contrary to their own profession. Which thing is wont also to be adverse to them even in this life; for that is revealed which they always think hidden. For what is it, that they say things which are not fitting? For they are near to marriages, sharers of many secrets, flatterers, and complainers concerning servants.

I will therefore that the younger marry, bear children, be mistresses of households, give no occasion to the adversary for the sake of reviling.

For already some have turned aside after Satan.

Since the things he has said above about such women are contrary and unlawful, and lead them to death, therefore he gives counsel and enjoins that things which are lawful be done. For it is better to keep the care of one's own house than to commit adultery in another's house: and it is much more expedient to marry, than under a good and pious profession to walk notoriously in evil: it is more too, to seek a livelihood with modesty by one's own hands, than shamelessly and idly to await the goods of others. For thus Satan finds an occasion how he may overturn imprudent souls, when those professing piety conduct themselves unjustly; for nothing is so dangerous as when deeds contradict profession.

For Satan is not jealous of open evil, since he rejoices in it; but him whom he sees deceiving, he works upon, so as to make manifest that he is his son, not God's: which fact does not displease God.

If any believer, man or woman, has widows, let him minister sufficiently to them; so that the Church may not be burdened by their maintenance, that it may suffice for those who are widows indeed.

What wonder if the Apostolic authority could foresee the future?

For it appears from what he said, that the widows of the faithful now much burden the Church, and those of them who seem wealthy in the world; because, on the pretext of old age, withdrawing them from the work of wool-spinning, they take away from them both clothing and food, not entirely, however, but in part; so that they themselves, out of want, turn to the Church that they may live: they whom it behooved not only to give generously to their own needy, but also to feed and clothe other indigent persons besides. Which does much harm; for when things are given to these, either less is given to others, or nothing, to those to whom more ought to be given, who are worthy to be provided for at the Church's expense.

But thus is it burdened, when it is compelled to clothe many whom it ought to clothe but few: and the people, who could willingly and frequently minister to a few, are compelled to let go many more; so that either they murmur, or come too late to their aid. For whereas he enjoins that a widow chosen be the wife of one husband, now there are found among them not only the wives of two or three husbands, but even women who have lived more shamefully: which sometimes happens through negligence, sometimes by the influence of one who insinuates herself.

Let the presbyters that rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine.

Good and faithful stewards ought to be judged worthy not only of exalted honor, but also of earthly honor; so that they may not be saddened by lack of means, but rather may rejoice in their faith and doctrine.

For he becomes more diligent, if he is not humbled by want: and authority grows in him, when he sees that he receives, even in the present, the fruit of his labor; not that he may abound, but that he may not be in want.

For the Scripture says: Thou shalt not muzzle the ox that treads out the corn; and: The laborer is worthy of his hire. Such reward is due to him who preaches the kingdom of God, that he may neither be saddened, nor be puffed up.

Against a presbyter receive not an accusation.

Since the honor of this order is exalted (for such men are vicars of Christ), therefore an accusation against this person ought not readily to be admitted. For it ought to seem incredible that this man, who is God's officer, has behaved criminally, just as it is credible that a stage-player is most base.

But them that sin, rebuke before all, that the rest also may have fear.

In what manner a charge against a presbyter ought not readily to be believed; yet if it is proved, or it is manifest that he has conducted himself irreverently, he commands that he be rebuked publicly, that the rest also may be terrified—which benefits not only those who are ordained, but the people also; for when they see a man of dignity corrected for the cause of error, it is necessary that they take heed for themselves.

I charge thee before God, and Christ Jesus, and the elect angels, that thou observe these things, doing nothing by prejudging, inclining to either side.

Lay hands hastily on no man, neither be partaker of other men's sins. Keep thyself chaste. He lays down a solemn charge before God the Father, and Christ his Son, and his elect angels, whom the Lord in the Gospel calls holy. These, then, are elect, because there are other reprobate ones, who are not God's angels but the devil's, consenting to his apostasy.

Under this testimony, therefore, he commands that the things which pertain to the ordination of the Church be observed, that nothing be done by prejudgment; lest anyone too readily receive ecclesiastical dignity, unless there has first been inquiry concerning his life and character; that, being approved as worthy, he may be established as minister or priest, so that afterward, if he should appear reprehensible, the leader of the people may not perchance be sorry that he did not clearly examine beforehand what he deserved, whom he ordained without due caution; nor is one whose sins come under suspicion to be ordained, lest the one who ordains be stained by his vices and offenses. If, then, the offenses are altogether hidden, the ruler will be blameless; because his conscience is free. For suspicion makes one fearful; for he sins if he does not test, and yet ordains.

For he who is to be ordained ought to be proved better than the rest; for it is not enough if he be without crime, since his merits of good works ought to go before, so that he may be held worthy of ordination. The bishop, keeping these things, will show himself chaste with regard to his office: for which thing he will obtain a reward in the future.

Drink no longer water, but use a little wine for thy stomach's sake, and thy frequent infirmities.

Now he gives a particular counsel, that he should govern himself by wholesome instruction; for God wisely wills that service be rendered to him, not that men become weak through excess and afterward require the aid of physicians. For moderation must be observed, that if it can be done, the service begun may be advanced by degrees, rather than diminished through lack of consideration. For intemperance itself makes the soul restless, so that when it is anxious about its infirmity, it is not as wholly given to divine services.

For lack of foresight brings loss; the soul, set in tranquillity, lifts up the whole heart to God, beseeching with undivided purpose the things that are to be asked.

Some men's sins are manifest, going before to judgment; and some men they follow after.

In like manner also the good works are manifest: and those that are otherwise cannot be hidden. He wishes it understood that there is no excuse for those who cling to men whose sins are open; so that, though such men are to be avoided, they are treated with honor instead. This, then, signifies that the man of God ought to be separated from these, especially the steward of Christ, who has also the authority to correct them; and if they promise to amend themselves, they are to be retained. But he shows that in others their evil works follow after; because, while living, they are reckoned good, but after death are exposed; so that they who before showed themselves to be worthy are afterward declared to be impostors.

By the same reasoning as with evil deeds, so also good deeds are manifest; for a good life and modest conduct cannot be hidden, which, joined with piety, make men perfect: but as certain evils are for the present hidden, so also are certain good things; for no one can know all things about men: but from what he sees and hears, he approves and judges. For he weighs whether the things said, whether good or evil, agree with the one of whom they are said: but the things that have been hidden from men will be made manifest in the day of judgment. For this reason, then, these things were said, that they might know that such persons have a heavier charge than the rest. For worse is he who, though he is evil, shows himself good, than he who is openly evil.

Let as many servants as are under the yoke count their masters worthy of all honor; lest the name of the Lord and his doctrine be blasphemed.

He wishes servants, by their services, to render thanks to God; for when they have shown faithful service to their masters through God's discipline, perhaps their masters themselves will also submit to this same discipline.

But they that have believing masters, let them not despise them, because they are brethren: but rather let them serve them, because they are faithful and beloved, who partake of the benefit.

If he commands that service be rendered to pagan masters with utmost care, how much more to the faithful! For then a man proves himself subject to the fear of God, if he has obeyed with his whole soul a faithful and temporal master.

Let him not think him to be despised

because he is called brother on account of the common faith; for he who thinks a faithful master to be despised will be the more rebuked.

These things teach and exhort.

He wants the Lord's doctrine to be made manifest, so that detractors may see; for there is nothing in it for which it may be blamed: while at the same time they consider what shameful things lie hidden in their own sacred rites, and may blush at that for which they will be inexcusable.

If anyone teaches otherwise, and does not agree to the sound words of our Lord Jesus Christ, and to that teaching which is according to piety: he is proud, knowing nothing, but sick about questions and disputes of words, from which come envies, contentions, blasphemies, evil suspicions, wranglings of men who are corrupted in mind, and who have lost the truth, supposing piety and the worship of God to be a means of gain; from such withdraw. He commands that those who differ from catholic doctrine are to be despised, especially those who, when convicted and corrected, are unwilling to yield, on account of the disturbance of a depraved mind, and who take delight in contentions and are nourished by them. For the proud man does not suffer himself to be vanquished, since indeed, in seeking favor, he bursts forth into conflict, which is to be avoided by gentle and good men.

For contention is never without strife, and it would be little if strife alone arose, but blasphemies and enmities follow, which is alien to the servants of God. From these, however, who are corrupted in mind and deprived of the truth, he judges gain to be sought; for they suppose the worship and piety of God to be a means of gain, hoping for nothing in the future; but providing how they may get along in the present, just as also the worldly sects, which are known to have been devised for the sake of present gains; not being ignorant that certain persons gladly hear this, that one must flourish in this life; and therefore one must withdraw from such as these.

But piety with sufficiency is great gain.

He calls it great riches and acquisition, if any believer is content with his own; for he gains more both in himself and in others, who, having been acquired by the mercy of God for the future life, thinks that what he has is sufficient for the present, not hesitating to give generously out of that very thing. For every avaricious man is impious, harmful both to himself and to others.

For we brought nothing into the world, and indeed we cannot take anything out of it; but having food, and things with which to be covered, let us be content with these. He declares in an open voice that mortal men labor in vain for abundance, and wish to become wealthy, when they know that they have nothing of their own in the world. For what does human greed profit, except that it proves hostile to itself? For it brought nothing into the world, it will be able to take nothing out. Why does it stir up anxiety for itself, and seek to gather together? Such a man will go out from here just as he came. This too Job writes, and confesses in his suffering, saying: Naked I came out of my mother's womb, naked shall I return to the earth blessed be the name of the Lord. But if the avaricious did not retain to their own ruin, few would store up what could profit many, with benefit to themselves as well.

For those who wish to become rich fall into temptation and a snare, and many useless and harmful desires, which plunge men into destruction and ruin. For the root of all evils is avarice, which some, in pursuing, have strayed from the faith, and have entangled themselves in many sorrows. Nothing is so harsh, nor so destructive, as when a churchman, especially one who holds a high position, pursues the riches of this world; because he is harmful not only to himself, but also to others. For he gives men a contrary model; for it is necessary that many should arise as imitators of him, to their own perdition. For the more honored his rank, the more he persuades others to imitate him, especially in this matter, which is prone to occur in this life; for avarice can admit every evil.

Therefore it is the root of all evils, because, in order to fulfill its desires, which is impossible, it perpetrates sorceries, and murders, and obscenity, and whatever crime there is; nor is it secure even for the present, because it is ever covetous; and in the future it is condemned.

But you, man of God, flee these things.

He exhorts and commands the man of God to cut himself off from this, so that he may be secure both here, and in the future rewarded with divine prizes. For not undeservedly is he to be crowned who spurns this thing which persuades so many.

But follow righteousness, piety, faith, charity, patience, tranquility of soul.

Fight the good fight of faith, lay hold on eternal life, to which you have both been called, and have confessed the good confession before many witnesses. Since avarice is an unjust thing, he commands the man of God, that he may dissent from it, to follow righteousness and piety, and the other things which he mentions; for he will not be able to avoid this, unless he clings to those things which are opposed to avarice. But how can it come about that an avaricious man is faithful, who by his deeds denies what he seems to confess in words? Whence, moreover, is he a lover of brotherhood, whose hands are dry? How indeed is he patient, who always stretches himself toward the things of others? Or to what extent can he have quiet of soul, who day and night is inflamed with the avidity of covetousness?

But since this iniquity was foreign to Timothy, the man of God, he is commanded to enter upon the good fight of faith.

For it is the victory of faith, when all vices and crimes are subjugated, so that one may come to the rewards of eternal life; whose confession, among the very rudiments of the faith, with a witness questioning and answering, is contained in the ecclesiastical records.

I charge you in the sight of God, who gives life to all things, and of Christ Jesus, who testified before Pontius Pilate the good confession: that you keep the commandment without stain, without reproach until the coming of our Lord Jesus Christ: which in his own times he shall show, he who is the blessed and only Potentate, the King of kings, and Lord of lords, who alone has immortality, and dwells in light inaccessible, whom no man has seen, nor can see, to whom be honor and power eternal, amen. With great vigilance and foresight he gives precepts to the ruler of the Church; for in his person consists the salvation of the whole people. Not so much concerned for the care of Timothy is he so circumspect, but for the sake of his successors, that by Timothy's example they might guard the ordering of the Church; that they too, handing down a pattern to those to come, might themselves begin from themselves.

Accordingly he says: that you keep the commandment without stain until the coming of our Lord Jesus Christ.

And he binds this so firmly that he testifies he charges this in the presence of God and Christ; and, in order to strike terror, he calls to mind the passion of Christ, of whose passion he necessarily becomes guilty who spurns that for which Christ suffered. Nor did he pass over in silence the day of judgment, which is to come at a predestined time by the will of God, whom alone he pronounces blessed and powerful and King of kings and Lord: for he alone is the one who has his own blessedness and power, not received from another, his lordship and kingdom, and likewise immortality. All these things the Father has, and likewise the Son from the Father: but the light inaccessible belongs to the Father alone; because he has never appeared to anyone. Accordingly he adds: Whom no man has seen, nor can see.

Not because the light of the Son is a different one; since indeed it is written in the psalm: And in your light we shall see light

that is, that the light of the Father is in the Son: but because no one has seen the Father, and on this account he dwells in inaccessible light. For there is no way for anyone to see God the Father, except through Christ: he who is from God, he has seen God: but the Son, because he himself does all things, is said both to appear and to be seen. That therefore is peculiar to the Father, which was said above: To whom be honor and power eternal, amen; this is true.

Charge the rich of this world not to be haughty in mind, nor to hope in the uncertainty of riches, but in the living God, who furnishes us all things abundantly to enjoy, according to the will of good works; to be rich in good deeds, ready to give, and willing to share, to lay up for themselves a good foundation for the future, that they may lay hold on true life. True life is that which we hope will be, which is ended neither by setting nor by seasons; for it is eternal, and is therefore rightly called true: for this present life is an image of life, not the truth. And because an image is not entirely emptiness, in this life that other life is acquired: and in order that one might hasten toward it, one learns, from the image, how much the truth surpasses it, which is attained neither by pride, nor by the hope of riches, but by humility, and by hope in God, who has promised it.

For it is in him that hope must be placed, because he himself provides what is necessary for use, not in the riches themselves, but in their author. For what hope can be seen in a thing perishable and uncertain? Since indeed some depart from these very riches; and those who seem to remain in possession of them gain from them no profit for the future, but loss, unless they share with those in need: for these things are not eternal, so as to be set before the future life. Thus they make men proud, as though they promised immortality. We have the example of resurrection in Christ; and by many Christ is not so trusted as riches are, of which no example is seen that they have freed anyone from death. Christ redeemed us, not riches; for he himself has shown the likeness of the life to come, so that, spurning all these things, we might follow him; that we might come to immortal and heavenly riches.

Wherefore we ought to strive for this, that we be rich in good deeds, and that with these earthly riches we may acquire spiritual riches; let us sow on earth, that we may reap in heaven, where an eternal treasure is laid up.

Timothy, guard what has been entrusted to you, avoiding the profane novelties of words, and the oppositions of a science falsely so called, which some, promising, have fallen away from the faith.

Grace be with you. He admonishes the same things, that what has been said above be kept; but that things contrary to religion be avoided, which usurp only the name of knowledge, being deceitful in their profession, so as to deceive the simple; for they feign faith, from which they have fallen away, so as to bring in perfidy. And with his own hand he subscribed, saying: Grace be with you.