First Epistle to Timothy

THEODORET. ^A Why, I pray, when Paul had other disciples, namely Silas, Luke and others, does he write by name only to Timothy and Titus? We answer that he had already entrusted churches to those, while he still had the others with him. Furthermore, he writes to Timothy those things that now befit a master and teacher.

CAPITULA OF THE FIRST EPISTLE TO TIMOTHY

1. Regarding the instruction for the love of God, which is entirely devoid of legal necessity. 2. Regarding his own election as an evangelist from being a persecutor, according to the grace of God. 3. Instruction regarding a faithful and conscientious ministry, to which danger is imminent if it is lacking. 4. Regarding prayer, that it should be for all, and that it should be everywhere innocent, tranquil, and pious. 5. Regarding teachers, that they must be men, and not women, on account of their nature and the passion that arises from love. 6. Regarding the virtue of bishops. ^B 7. Regarding the divine incarnation. 8. Regarding the struggle for piety based on hope. 9. An exhortation that he should take care of himself and the Church. 10. That he should adapt himself appropriately to everyone. 11. Regarding the age, conduct, and management of widows. 12. Regarding the honor of presbyters. ^C 13. Regarding a secure ordination. 14. That no work goes unnoticed. 15. Regarding the obedience of slaves. 16. Against those who are greedy for gain and false teachers. 17. A fearful instruction regarding pure obedience until the end. 18. Guidance for the rich toward the life which truly is.

PAUL THE APOSTLE: FIRST EPISTLE TO TIMOTHY

PROEMIUM

1, 1, 2. Paul, an apostle of Jesus Christ, according to the commandment ^D of God our Saviour and the Lord Jesus Christ, who is our hope, to Timothy, my true son in the faith: grace,

[137] ^A in faith: Grace, mercy, and peace from God our Father and Christ Jesus our Lord. He shows his humility even now, for he says: I did not come of my own accord, but I was commissioned by God. But where was he commissioned? In the Acts of the Apostles, where the Spirit says: "Separate for me Saul and Barnabas"; and where the Lord says to him: "I will send you far away to the Gentiles." But whatever the Son or the Spirit commanded, he says that the Father has commanded it; for there is one will of the holy Trinity. "And Christ Jesus our Lord of our hope." We apostles suffer many things, he says, but we have God as our Savior, and Christ as the Savior of our hope. For "Savior" must be understood in common. For He Himself, he says, provides the hope that we shall be saved. "To my true child." Papa! How great a faith did Timothy show, so that through this he became a true child of Paul! For he was not changed at all regarding the faith. "Grace, mercy, and peace." He prays for mercy here, which he is not accustomed to doing, showing greater affection toward him, and that teachers have need of greater mercy.

CHAPTER I. On guidance toward the love of God, which is altogether free from legal necessity.

I. 3-4. Just as I entreated you to remain in Ephesus while I was going to Macedonia, so do, that you may charge some not to teach other doctrine, nor to give heed to myths and endless genealogies. Which provide questionings rather than the dispensation of God, which is in faith.

Observe the words of one who is both an entreating person and a teacher. "To remain in Ephesus." (For it is more to be believed that Paul's letter was not enough to correct these people. But here he has ordained him bishop.) "That you may charge some." He did not say, "Entreat," but, as if toward those who are corrupted, he says, "charge" with severity. "Not to teach other doctrine." There were some false apostles from among the Jews who were dragging them back to the Law again and teaching other adulterated dogmas. "Nor to give heed to myths." By myths he means adulterated dogmas. For he who speaks these things engages in other doctrine. "And endless genealogies." For they numbered their grandfathers and ancestors, ^D just as the Jews did those around divine Abraham, priding themselves in them while they themselves did nothing worthy of praise. But that which he says, "endless," is as if to say, they have no profitable end, either for those speaking or for those listening. "Which provide questionings rather than..." If questionings are to be condemned, how does Christ say: "Seek and you will find," and, "Search the Scriptures"? Because questioning is a neutral and indifferent thing. For it is possible to seek things that are good, as in the saying: "Seek the kingdom of God," and it is also possible to seek things that are evil, as when philosophers seek heavenly things and the essence of God. Here, therefore, he calls those questionings which are senseless and which...

are contentious. «The ordination of God.» But what has God ordained? That His things be received by faith; for they are incomprehensible. By the fact, however, that they seek reasons and demonstrations about each thing (for these are the questionings), they resist the dispensation of God.

1, 5-7. «But the goal of the commandment is charity from a pure heart and a good conscience and a faith unfeigned. From which some, missing the mark, have turned aside to vain talk, desiring to be teachers of the law, not understanding either what they say or the things about which they speak.» ^B If these things were present, the use of other teachers would also cease. How? Because from the fact that they do not love, envy enters into some towards the teachers, so that they do not want them to be their masters, and consequently they use other teachers. «From a pure heart.» It happens, indeed, that one may love even from an impure heart, as is the case in the affection of robbers for robbers. From a pure heart, he says, so that you may command them to have love that is perfect. For those who command speak of the more principal points of their discourse either at the beginning or at the end, for the sake of good memory. «And a good conscience.» He says: I do not seek merely that which extends only to words, such as can exist even in hypocrisy, but that which proceeds from the heart, and this a pure one, that which comes from the conscience and the thought born ^C therefrom, which alone has nothing of hypocrisy. For who will there be who deceives himself, or attempts to hide? «From which some.» Namely, from the things that have been said, such as the ordination of God which is through faith, and charity not unfeigned. «Missing the mark.» For art is needed, so that one does not fall outside the target of the truth. «To vain talk.» What he said above, «To questionings and genealogies,» he now calls «vain talk.» «Desiring to be teachers of the law.» Another occasion of error. For not only mutual hatred, but also the love of pre-eminence leads to this, which itself also arises from hatred and envy. «Not understanding either what they say.» He wants to show that they truly came from the love of pre-eminence to the desire to be teachers; for they neither know the law ^D nor the things about which they assert. For if they had known the law, they would have believed in Christ, as he also says elsewhere: «Tell me, you who desire to be under the law, do you not hear the law?» For if they had known the law, they would have known that it sends one to Christ.

1, 8-11. «But we know that the law is good if one uses it lawfully, knowing this, that the law is not laid down for the just, but for the unjust and disobedient, for the ungodly and for sinners, for the irreverent and profane, for patricides and matricides, for murderers, for fornicators, for those who defile themselves with mankind, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, according to the Gospel of the glory of the blessed God with which I have been entrusted.»

“That the law is good.” ^A For if it were not this, it would not be good. But who is it that uses it lawfully? He who is sent through it unto faith. For since the law is not able to justify, it refers those who are able to be justified to Christ. For he who fulfills it, not he who interprets it, uses it lawfully. “Knowing this.” ^B And that man, he says, uses it lawfully, who knows that he has no need of it in order to live rightly. But who is that? He who lives rightly for the sake of virtue, and not through fear of the law. “But for the lawless and disobedient.” This is what he says elsewhere: “The law was added because of transgressions.” So that for the righteous man who does not transgress, there will be no law, but for those who do not pursue virtue of their own accord, but are in need of the threat of the law. And subsequently he enumerates them, intimating that these things belong to the Jews. “For the ungodly and sinners.” For the Jews, who were constantly worshipping idols, ^C who were sacrificing their children to demons, who were stoning Moses, and who were polluting themselves with civil murders—would they not possess all these things? “And if there is any other thing that is contrary to sound doctrine.” For all these things are passions of a corrupted soul. But such a soul resists sound and well-disposed doctrine. “According to the Gospel of the glory.” What sound doctrine does he say? That which is according to the Gospel of God. And he calls it the Gospel of glory because through it Christ is most glorified, having chosen the cross. “Which was committed to me.” For it is likely that the false apostles had faked Gospels.

CHAPTER II

“And I thank Him who strengthened me, Christ Jesus our Lord, that He counted me faithful, putting me into the ministry, who was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord superabounded with faith and love which is in Christ Jesus.”

Since he had said, “Which was committed to me,” so that he might not seem to boast, he refers the whole matter to God, and says: I thank Him who gave this power to me, for the believing of the Gospel at all. “Him who strengthened me.” For I undertook, he says, a heavy burden, and one requiring much power from God. “That He counted me faithful.” Then he shows that some things must also be contributed by us. For God does not choose some without judgment. For otherwise the matter would be unapproved. And he says: “That He counted me faithful.” But how would God have judged one to be faithful who was not worthy of belief? Being faithful means one who claims nothing of the things that are God’s, but even attributes his own things to God. “Into the ministry,” that is, of the Gospel. And he calls himself a minister because of preaching. And the proof of the...

^A faithfulness is the fact that the ministry of the Gospel was entrusted to me. “Who was before a blasphemer.” See how he magnifies the mercy of God by making mention of his former life, and showing whom he chose to show mercy to. “And a persecutor,” he says. As if he were to say: Not only did I heap up blasphemies, but by persecuting others, I compelled them to speak blasphemies. “But I have obtained mercy.” He shows himself to have been worthy of punishment; for mercy manifests itself upon such things as these. “Because I did it in ignorance.” If, then, because he acted in ignorance he obtained mercy, why is it that the Jews did not also obtain mercy? And we say, first, because they were not willing; for those who came to Christ received mercy. But why did not all see a vision as Paul did? For then all would have come. Because Paul indeed persecuted out of ignorance, whereas they did so in knowledge. ^B Hear the evangelist saying that many from among the Pharisees and Jews believed, but were not confessing it, for “they loved the glory of men more than the glory of God.” And again Christ says to them: “How can you believe who receive glory from one another?” And again: “These things his parents said,” he says, “because of the Jews, lest they should be cast out of the synagogue.” And the Jews themselves were saying: “You see that we profit nothing; behold the whole world goes after him.” Do you see them failing in knowledge for the sake of greed? But at that time Paul perhaps was at the feet of Gamaliel, not communicating with the multitude; and after these things, seeing that the faith of Christ was increasing, he was emulous, having a zeal for God, even if not according to knowledge. “In unbelief.” He had read, out of the law, the things concerning Christ; because, therefore, he did not immediately believe in Christ, he calls the affair ignorance born of unbelief. “But grace did superabound.” Not only, he says, did He leave me unpunished, though I was worthy of punishment, but He also justified me and made me a son, and a friend, and an heir. “With faith and love.” But it superabounded with my faith and love, which itself also came to me through Christ. “Which is in Christ Jesus,” he says. But he mentioned faith and love because it is possible for one to believe, and yet not do the things of those who love Christ. He shows that it is necessary for us also to contribute something.

1, 15-17. “A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. But for this cause I have obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.” ^D “A faithful saying.” Or, true is the word that shall be spoken. “From me,” he says, “learn.” “Of whom I am chief.”

I am. Yet elsewhere he says: "According to the righteousness which is in the law, found blameless." How then does he call himself here a sinner and the first of sinners? We say that the righteousness which is from the law, when compared to that which is from faith, is not only not righteousness, but is even the primary sin. "For all have sinned," he says, "and fall short of the glory of God." He has used this comparison elsewhere too, where he says: "For even that which was glorified has not been glorified in this respect, because of the surpassing glory. But for this reason I obtained mercy." ^B See what a humble thing he said. I have been saved, he says, who was the greatest sinner of all, so that one ought no longer to doubt about salvation. For he wishes to show that he was not saved because he was worthy of salvation, but so that others might not despair of their own salvation. "All long-suffering." Oh, the humility of Paul! I had reached, he says, every kind of wickedness, so I needed all long-suffering, not a part of it, as those who had sinned only in part. "For a pattern. For consolation, for demonstration. "Unto eternal life." For it is unto having eternal life that faith in Christ comes. "Unto the King of the ages." Understand these things concerning the Holy Trinity. For such appellations are common to the Father and the Son and the Holy Spirit. For it happens that one finds these things elsewhere concerning the Son, elsewhere concerning the Spirit, but now concerning the Father. "To the only wise God." Having philosophized these things concerning the love of Christ, he also remembers the Father, and offers up a doxology to Him, ^C lest anyone think the Father is devoid of love toward us. For it is fitting that the Holy Trinity be glorified for the love toward us, since that love is common to Them.

CAPUT III

A command concerning a faithful and good conscience in a ministry, without which there is danger.

fighting in every way against spiritual enemies. ^A “In them.” In the prophecies, he says: for they chose you. Therefore, in those for which you were chosen, and from among which you were selected—in them and through them—wage your warfare, through the same Spirit by whom the prophecies also come. “The good warfare.” For there is also an evil warfare, concerning which he says: “As you have yielded your members as instruments of unrighteousness and iniquity” (Rom. VI, 13). — “Having faith.” For it is necessary that a teacher should first be a teacher to himself. By faith, he means things concerning dogma; by conscience, things concerning conduct. “Which some having thrust away.” Which conscience, he says, is that which concerns living rightly. For when someone lives unworthily, he makes shipwreck also with regard to faith. ^B Indeed, so that they may not be tormented by the fear of things to come, they strive to persuade their own soul that all things we say regarding the resurrection and judgment are false. “I have delivered them to Satan, that they may be taught.” Since Satan does not instruct himself, how could he bring good instruction to others? And we say that, just as executioners, filled with countless evils, teach others to behave themselves modestly, so too does Satan. For when a delivery to Satan occurs, it happens through excommunication from the communion. Thereafter, the demon, having received the man stripped of God’s help, disciplines him. And this leads him to modesty. But why does he deliver them to Satan, and not discipline them himself? To show that it is possible to command even Satan, and that along with the punishment, they may also bear the reproach, namely, that they are punished by Satan. For while the apostles themselves punished unbelievers—just as Paul the Apostle did to Bar-Jesus, who is also Elymas, and Peter to Ananias—so that they might show that they were capable, others who had indeed been taught by them, but had turned against them, they delivered to Satan. “Not to blaspheme.” For these men, by subjecting the faith to human reasonings, fell away and to blasphemy, which is what the Nestorians and the rest of the heresies suffer now. ^C

CHAPTER IV. Concerning prayer, that it should be for all, and that it should be performed everywhere purely, without any trouble, and religiously.

^A all men he should pray—the faithful and the unfaithful, friends and enemies, those who insult him and those who afflict him. “For kings.” Then, so that you might not suspect the matter to be one of flattery, first having said, “For all men,” he thus added, “For kings and those in high position.” “That we may lead a peaceful and quiet life.” So that a Christian may not be troubled as to why he remembers the king at the time of the mysteries, when he is often even an unbeliever, he shows us that their salvation is our gain. How is their salvation our gain? How? For if they are preserved and fare well in wars against enemies, we shall live in peace and quiet, with no one troubling us. For it would have been absurd for them to toil for our common salvation, while we do not contribute even that which is within our power as an aid—I mean prayer—on their behalf. ^B “In all godliness.” There are three wars: one that is waged by the Barbarians; one that is from fellow-countrymen; and a third, which the soul has in internal dissension against the body, which is also the most grievous of all. For the one from the Barbarians brings only death or slavery. That from fellow-countrymen can even be avoided through kindness. He says, “Instead of loving me, they were detracting from me, but I was praying.” And, “With those who hated peace, I was peaceful.” But the one within ourselves is difficult to overcome and brings harm to the soul. He wishes, therefore, for prayers to be made on behalf of kings, so that they may conquer and remain, knowing that the peace which is from the Barbarians contributes much to the peace which should be within ourselves. For if it is necessary to have leisure and to know God, then leisure and quiet are needed for the knowledge of God and for doing good. How, then, could those who are occupied with Barbarian wars have leisure? For this is good and acceptable, to pray for all men, even for Greeks, so that they may be converted. ^C “Who desires all men to be saved.” If he himself, you say, who is the Lord that saves, desires all to be saved, what is the need of our prayers? Yes. For you draw those very persons to love, and you show affection. “Imitate,” he says, “the purpose of God. For he himself desires all men to be saved, and you pray on behalf of all men.” “And to come to the knowledge of the truth.” He said, “To the knowledge of the truth,” and afterward he says what the truth in dogmas is. If, therefore, God desires it, why does that which he desires not happen? It does not happen because they do not desire it. For God does nothing by necessity in us. ^D “For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, the testimony in due times, to which I was appointed a herald and an apostle. I speak the truth in Christ, I do not lie, a teacher of the gentiles in faith and truth.”

II. 5-7. For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, the testimony in due times, to which I was appointed a herald and an apostle. I speak the truth in Christ, I do not lie, a teacher of the gentiles in faith and truth.

“For there is one God, and one mediator.” Observe that he did not say “two,” but “one and one,” in this way avoiding the multiplication of gods. Since, therefore, it was necessary for him who was to mediate to [have] both...

so that he might also be able to reconcile, the Son of God, the pre-eternal Word, became incarnate and arrived, existing in two natures—namely, in divinity and humanity—and being conceived and worshipped in a single hypostasis after the union. ^A For if the Only-Begotten had appeared to us in his bare divinity, the creature could not have endured him, just as the children of Israel were not strong enough to see the face of Moses. Now the phrase “One God” is not set down in opposition to the Son or the Spirit—God forbid!—but against those who are not gods but are called gods. It is asked, however, why he made no mention of the Spirit. Since the discourse was about the Greeks; for it was concerning them that it was said, “and to come to the knowledge of the truth.” Among them, however, there was a multitude of gods, and thus the Spirit wisely arranged to refrain from mentioning [it], lest he seem to be introducing a multitude of gods. ^B For where he discourses with the faithful, he constantly makes mention of him, frequently even of him alone, making no mention of the Father and the Son. “The man Christ Jesus.” Just as he was man, so too was he God, inseparably and unconfusedly. “Who gave himself as a ransom for all,” even for the Greeks. For he himself died for all, yet you do not even endure to pray for all? Observe, however, what he says: “Who gave themselves.” For this is against the Arians, who say that he was delivered up against his will. What, then, is the ransom? Nature was liable to perish, but he gave himself for it. “The testimony.” This is to say, through the testimony, or martyrdom, the Son became the ransom of redemption: which [Paul], interpreting now, says—calling the ransom of redemption a testimony—that is, the passion. ^C For he came bearing testimony to the truth. For he testified by the things he did, up until his death, that he himself is the Christ, the Son of God. For he himself manifested the Father, and he himself introduced the true doctrine and the true evangelical life. “In his own times.” This is to say, when men were well-disposed toward the faith. Thus says Clement in the seventh book of the *Outlines*: “In his own times.” Through the testimony, he says, or martyrdom, he gave himself as the ransom of redemption: that is, through his passion. For in it he testified to the goodness of the Father, that he himself gave his own Son; they, however, did not cease from the enmity which they bore against him, but also crucified the Son. ^D And because he himself desires to fulfill the promises to them, but they themselves do not wish it, he says it happened “in his own times,” that is, [times] prefigured and foreordained by the holy and blessed Trinity. “For which I was appointed.” For which testimony and passion I was appointed and ordained a herald, so that I might everywhere make manifest the mystery of the cross. But since he was about to say “teacher of the nations,” and it seemed incredible that idolaters were being called to salvation, he therefore premises, “I speak the truth, I do not lie.” “Teacher of the nations.” Because it is possible to preach even cursorily, he adds, “Teacher.” For I did not only preach, but I also remained and taught. And this indicates God’s concern for the nations. “In faith and truth.” Because he said “In faith,” so that no one might think that it is a deception, he adds, “In truth.” I do not preach

^A by syllogisms and rhetorical entanglements, but in faith. For this shows the power of the preaching. “I desire therefore that the men pray in every place, lifting up holy hands without anger and doubting. In like manner also the women, in decent apparel with modesty and sobriety, adorning themselves, not with braided hair or gold or pearls or costly apparel, but which becometh women professing godliness with good works.” How then did Christ forbid praying in public? For He says, “Enter into thy chamber.” Yet Christ did not forbid praying in every place, ^B but said this to remove, from an abundance of caution, praying for the sake of display; just as the words, “Let not thy left hand know what thy right hand doeth,” do not refer to hands, but [mean] that we should do our good works without vainglory and not for display. For the place itself does not make the difference; rather, He took care that there should be no display anywhere. Besides this, the Apostle signifies this too: not that, as it was not permitted to the Jews to sacrifice outside the temple, so also it is [not permitted] to us to pray. For to us, he says, every place is suitable, provided we lift up holy hands, that is, clean; and clean from rapine, greed, and murders, having been cleansed through almsgiving. “Without anger.” Without remembering injuries, without cursing anyone. For this is indeed ^C anger, that one who is even praying will not be reconciled to his brother. “And doubting.” Do I ask, “Will God hear me? Am I praying simply and in vain?” For one must be persuaded that God will hear if we ask for what is pleasing to Him, being pure ourselves. “In like manner also the women.” That is, I desire that they lift up holy hands without anger and doubting. [But] he requires something more from the women, that they should be adorned decently, or modestly. Now the expression, “in decent apparel,” signifies that one should be covered on all sides. He says “decently,” not elaborately, so as to excite those who see. “With modesty and chastity.” Do not, therefore, imitate those who are living as harlots, who look impudently and in a whoring manner. “Not with braided hair.” For you have not come to a theater, he says. You have come to weep for your sins. Splendor is not the guise of a suppliant, ^D nor is the pride of outward adornment for one who is mourning sins. And if He forbade these things, which only show wealth, how much more those which are elaborate and perverse, such as the painting of cheeks, the coloring of eyes, an affected gait, a broken voice, an eye that is shifting and curious, a harlot’s manner of wearing a tunic, an overly elaborate girdle, [or] shoes that are too loose? For all these things he cast out by saying, “In decent apparel.” “Professing godliness.” For it is possible to profess godliness by words only, while denying it by one’s deeds. Then, because deeds are things that are of a middle nature, he added, “Good [works].”

CAPUT V. OF OECUMENIUS, BISHOP OF TRICCA

Concerning teachers, showing that they ought to be men, and not women, because of their nature and the passion that arises from error.

^A II, 11-15. Let a 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. 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 in childbearing, if they continue in faith and charity and holiness with sobriety. It is a faithful saying.

Not only does propriety require women to be decorous, but also silent and subject. For through silence they signify subjection. ^B "But I suffer not a woman to teach." He has removed every occasion for loquacity from the woman. For since he commanded them to be silent—so that they might not, under the reasonable pretext of teaching, go on talking—"Let them not teach," he says, not only regarding human matters, but neither spiritual ones. And he forbade them to teach in the Church or in a public assembly; for he did not forbid them to teach in absolutely every way, since he permits them meanwhile to teach their own children, as he says in what follows. "Nor to usurp authority over the man." For the very act of teaching is to usurp authority over a man. "For Adam was first formed." Since, therefore, Adam was first formed, let not the woman usurp authority over the man, but let her be subject. "Adam was not deceived." As regards the comparison of the deception by which the woman was deceived, the case of Adam is not even a deception at all. For there is a great difference between being deceived by the serpent and receiving the fruit of the tree from the woman and eating it. ^C Whence, in his defense, he does not even assert that he was deceived, but says: "The woman whom thou gavest to be with me, she gave me, and I did eat," silently implying that he had not fallen by listening to a companion. "Was not deceived." Take note that the word "First" is to be understood, which preceded.

Another way: How was Adam not deceived? Because neither does Scripture say this, but the woman indeed says, "The serpent beguiled me." But Adam does not say, "The woman beguiled me," but "She gave to me." For it is not the same thing to be persuaded by one of the same kind and a companion, as it is to be persuaded by a beast, a slave, and a subject. ^D That therefore was deception. But furthermore, Adam did not see that the tree was good for food, but the woman did. "But the woman being deceived." And he brings this forward so that the woman might not teach. For once, he says, the woman taught and overturned everything, and made the man liable to disobedience: for she was the author to him and counseled him to eat. Therefore he does not say "Eve was deceived," but "The woman was deceived," signifying a nature that is easily deceived. "Was in the transgression." Not only was Eve made liable to the transgression, but the entire sisterhood of women. For just as in Adam we all die, so in Eve all have transgressed. "Notwithstanding she shall be saved." You see that

the transgressed are. “Yet she shall be saved.” You see that his discourse was not about Eve alone, but about the common community of women, for he says: “She shall be saved through the bearing of children,” not Eve alone, but every woman. He calls the bearing of children, however, not merely giving birth, but also leading them to God. What then, ^A one might ask: do virgins, and the barren, and those without children, and widows perish? By no means! For he does not say this—that they will not be saved by their own virtue—but that the bearing of children will also be for them an occasion of salvation, it being admitted that they are saved by their own virtue. “If they continue in faith.” If, he says, they shall have raised champions for Christ, and if they continue in virtue. What then if she herself be evil, but shall have raised them well? It is impossible for an evil mother to lead them well; yet if it should happen, she will have her reward. But what if, being good, she shall have raised them poorly? She shall enjoy the wickedness of her children. The priest Eli is a witness. “Faithful is the saying.” That the fathers, he says, will be able to share in the fruit of the virtue of their children.

CHAPTER VI. On the virtue of bishops.

1–4. If a man desires the office of a bishop, he desires a good work. It behooves the bishop, therefore, to be irreproachable, the husband of one wife, vigilant, sober, modest, hospitable, apt at teaching, not given to wine, not a striker, not greedy for base gain, but ^B gentle, peaceable, not covetous, presiding well over his own house, having children in subjection with all reverence.

Writing to Timothy, he shows in general what kind of person a bishop ought to be. “He desires a good work.” I do not blame him, he says. A good work, that is, a ministry and oversight; he desires it, if indeed he desires it for the sake of guiding the many, and not for the sake of glory. For he is called a bishop (episkopos) because he oversees (episkopein) everyone. Since even Moses desired it, yet not for the sake of glory, but for the benefit to be bestowed upon the many. “To be irreproachable.” So that he is not conscious of any evil in himself. For if he is conscious of it, he does ill by desiring the office of a bishop, from which he has alienated himself by his deeds. “The husband of one wife.” He does not decree this, that the bishop ^C must necessarily be a man who has a wife, but if, he says, he is from among those living in the world, he should not be a digamist. Or that he should have regard for one wife for intercourse, that is lawful; yet, that when called to the bishopric, he should fulfill that: “Those who have wives, let them be as though they had none,” and, “I wish all to be as I am,” says Paul. And, “He who has married, cares for the things of the world.” How then is it just for the bishop to be concerned with worldly affairs? Certain ones from the Church say that he said this so that he might not move from one to another, for that is adultery. “Vigilant.” Wakeful, observant, fervent in spirit. “Apt to teach.” For he must possess sobriety, and modesty, and hospitality according to the subjects. He therefore added what is proper to a teacher, by saying apt to teach. ^D

^A “Not given to wine.” By “given to wine” he does not mean a drunkard (for that would be too gross), but an insolent and headstrong person. Again, a “striker” is not one who beats with his hands, but one who strikes the conscience of the brothers. “One that ruleth well his own house.” For if one does not know how to rule over one house, or has not been able to manage properly those who are by nature his two or three children, ^B how would he be able properly to lead the Church and so great a people? For he must bring with him examples he has derived from his own home. If anyone knows not how to rule his own house, how shall he take care of the Church of God? “Not a novice, lest being puffed up he fall into the condemnation of the devil.” Moreover, he must have a good testimony from those who are outside, lest he fall into reproach and the snare of the devil.

Why does he prescribe these gross things for bishops—not given to wine, no striker, but gentle, and the like—when he commands his disciples: “Mortify your members which are upon the earth,” and, “There are some who have crucified the flesh of Christ”? And Christ also commanded all to take up the cross and follow him. Why then did he not command them to be angels, as in proportion to the laity? We say that the highest virtue is that of the few. But there was need of many ^C bishops, as there had to be one for each church. So, that he might not make the office of bishops, which was necessary, rare or impossible, he commands a moderate virtue, rendering the matter easily accessible. “How shall he take care of the Church of God?” Where, he says, things are greater and more numerous. “Not a novice.” He does not mean a younger person, but one recently instructed in the faith. For Timothy himself was a younger man, to whom he says in what follows: “Let no man despise thy youth.” For if one makes him a teacher who ought still to be a student, he becomes puffed up and exalted. “Fall into the condemnation of the devil.” Into the same condemnation, he says, as the devil, into which he fell by reason of arrogance. “From those who are outside.” He calls the Greeks “those outside.” Observe the precision. What then if he is wicked, but has a good testimony? This is impossible. ^D For it is desirable that he who is most approved be testified to even by his enemies. Yet this he requires along with other good qualities; for the “and” serves as a link. But what if, being a good man, he is slandered regarding his life? That is indeed difficult, but if he is such, let him not become a bishop. And if he must have a good testimony from those outside, much more so from the brothers. “Lest he fall into reproach.” Being wicked, he is going to be reproached and insulted. “And the snare of the devil.” For if he is in any way wicked, he says, he easily sets another snare for himself. For if, from being reproached and insulted, he turns toward sins, he falls into another passion—that of anger and the holding of grudges; for no one can bear reproach without anger.

III, 8-10. Likewise deacons, grave, not doubletongued,

not given to much wine, not greedy for filthy lucre; holding the mystery of the faith in a pure conscience. And let these also be proved first, then let them serve, being blameless.

Why did he omit the presbyters? Because he has mingled them with the bishops. For what he said regarding bishops, these things are also appropriate for presbyters; since they too are likewise priests and have the office of teaching entrusted to them. ^A *Not doubletongued.* That is, not deceitful and treacherous. *Not given to much wine.* He did not say: *not drunkards* (for that would be too coarse), but, *not wine-bibbers.* For even if they are not intoxicated, he says, they soften the resolve of the heart. *In a pure conscience.* He requires both faith and life. *And let these also be proved.* Just as, he says, the bishops, so that they may not be neophytes.

III, 11-13. Women likewise modest, not slanderers, temperate, faithful in all things. Let deacons be the husbands of one wife, ruling their children and their own houses well. For those who have served well gain for themselves a good degree, and great boldness in the faith which is in Christ Jesus. These things I write to you, hoping to come to you more quickly; but if I am delayed, that you may know how one ought to conduct himself in the house of God, which is the Church of the living God, the pillar and ground of the truth.

By *women*, he does not mean anyone at all, but the deaconesses. For what would he have meant, while mentioning those who are in the clergy, to make mention of any random women? *Not slanderers.* What he said above: *doubletongued.* *Temperate.* For the female ^B race is easily deceived. It is necessary, therefore, to be sober and watchful. For by how much more easily they are caught by deceptions, by so much more they have need of watchfulness. *Faithful in all things.* In faith and life. *Husbands of one wife.* You see how he requires the same things from the deacons as from the bishops? These things must also be accepted concerning the women who serve. *Ruling their children well.* He places this everywhere, wishing them to bring proof from their own homes. *For those who have served well.* Those who have given a good demonstration of themselves in lower matters will quickly proceed to advancement and to the boldness which is in Christ. *And much boldness.* But who would have boldness in the faith of Christ, unless one who has lived rightly along with the faith? ^C *These things I write to you.* So that Timothy might not, on account of what was written, cast away hope for Paul's nearby arrival—see what he says: *But if I am delayed.* Since he was led by the Spirit, and did not know where he was ordered by the Spirit to go, for this reason he is always in doubt. *Which is the Church of the living God.* Which house is the Church of the living God; not as the Jewish temple, but it is a pillar and ground, that is, a confirmation of the truth. For the temple, he says, was the ground of the types of the truth. And it is well said: *of the living God.* For do not, he says, pay attention to the fact that it is filled with men; for it excels through God, and is built for Him, and has Him as its inhabitant. ^D

CHAPTER VII. De divina incarnatione.

III, 16. *Et contra controversiam magnum est pietatis mysterium. Deus manifestatus est in carne, justificatus est in spiritu, visus est angelis, praedicatus est gentibus, fides illi habita est in mundo, assumptus est in gloria.* ^A

« Contra controversiam. » For no one disputes about this. It is great, and it is a mystery, and it is a mystery of piety, this faith which is within us, and it possesses nothing that can be questioned. Do you see the steps? « God was manifest in the flesh, » and so on. Then he states the mystery. For He who was manifested in the flesh to men, He was adjudged righteous not by human eyes, but by the eyes of the Spirit, which search even the deep things of God. ^B But he says: « He was justified, » because of the flesh. For insofar as He is God, He is not justified, but He justifies. This is what the prophet also said: « Who did no sin, neither was guile found in His mouth. » The divine Cyril in the twelfth chapter of his *Scholia* says: « Who was manifest in the flesh, was justified in the spirit: for He was in no way subject to our infirmities. » « Was seen by angels. » Since they did not ignore His generation according to the flesh.

« Justified in the spirit. » And with what justification was He justified, who is Justice itself and Redemption, the Sun of Righteousness according to Malachi? It signifies the most sincere and purest righteousness. It signifies clearly the completion of the legal justifications, concerning which He said to John: « Suffer it now: for thus it becometh us to fulfill all righteousness. » ^C For since the law had also enjoined concerning baptisms, He came to the Jordan to fulfill this, just as, indeed, [He fulfilled] the circumcision and the offerings of the firstborn. But what does he mean when he says: « In the spirit? » Israel was bound by the spirit of bondage through the punishing law. For it did not have the spirit of adoption, for this was given to Christians, as Paul also says: « But Jerusalem which is above is free, which is the mother of us all. » He says, therefore: Although He fulfilled the legal righteousnesses, yet not by the spirit of bondage (for how could He do that, who also renders others free?), but by the Holy Spirit, who is the spirit of adoption, which He received according to His humanity—as the true Son, ^D who is of the same substance with the Spirit, and not for His own sake, obtaining this gift for us. Even as He also prayed, rendering our own prayers acceptable; and He called His own body the temple, procuring that we should become temples of God. For those who are righteous according to the Gospel are truly spiritual, far excelling those who were formerly justified under the law.

« In another way. » « Justified in the spirit. » That is to say, spiritually and not according to the law. For even when He fulfilled the legal precepts, He did not fulfill them according to the law, but spiritually. Or [it means] that although to the carnal and heavy-hearted He did not appear to be justified—for they said,

^A *Vorax est et vini potator* [Matt. xi, 19], yet to those who are confirmed by the Spirit of God, he was justified. *For we beheld his glory, glory as of the Only-begotten of the Father* [John i, 14], and so forth. *Seen by angels* [1 Tim. iii, 16]. O mystery! The angels saw Christ with us, though they had not seen him before. Not as men did. Thus Clement speaks in the seventh book of his *Outlines*: *He was believed on in the world.* Truly a great mystery, for he was believed on everywhere in the habitable world. *Taken up in glory.* For the angels were attending him as he was taken up on the clouds. For this reason he says, *In glory*, because the very act of being taken up is glorious.

IV, 1-5. *But the Spirit says expressly that in later times some shall fall away from the faith, giving heed to deceitful spirits and teachings of demons, in the hypocrisy of men who speak falsely, having their own conscience seared, forbidding to marry, and commanding to abstain from foods which God created for reception 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 if it be received with thanksgiving; for it is sanctified by the word of God and prayer.*

^B *But the Spirit says expressly.* That is to say, clearly, openly. Do not be amazed, he says, if some, having now fallen away from the faith, follow Judaism. For there will be a time, he says, when the faith will be even more widely spread, in which they will do even worse things, not only observing laws regarding foods, but also regarding marriages and other things. *Giving heed to deceitful spirits.* For if anyone falls away from the faith, everything dangerous will thereafter follow him. For it is necessary that he subsequently give heed to unclean spirits and demons, which lead a man away from what is right. *And to teachings of demons.* By these words he has indicated every heresy, but especially that of the Manichaeans, the Encratites, and the Marcionites. ^C *In hypocrisy.* That is, as a pretense. He shows that although they know the fabrication of their dogmas to be false, they affect to speak falsely. *Of those who speak falsely*, he says, *having their own conscience seared* by a wicked life; that is, they are of a wicked life. And because they are conscious of much impurity within themselves, for this reason their conscience holds the ineradicable brands of a filthy life. For truly, such men, through fear of retribution, pervert the true dogmas, persuading them of anything at all rather than that God is the only just Judge, and of the resurrection, and of the retribution of good and evil. *Forbidding to marry.* What then? Do not Christians forbid marriage? God forbid. *For marriage is honorable, and the bed undefiled* [Heb. xiii, 4]. ^D But those who do not wish to marry, they encourage toward virginity. But those who forbid marriage do so as if from something impure. *To abstain from foods.* It is not a scribal error, the *To abstain from foods*, as it seemed to some, nor an apostolic oversight, but accurately [written] in the Attic style

For just as when it is said: «He restrained ^A him from doing absurd things,» it does not mean that he encouraged him into absurdity; and: «He deterred him from opposing friends,» it does not mean he encouraged him to oppose friends, but the contrary. And again, «He restrained [him] from stealing,» does not mean that he encouraged theft. And, «He restrained [him] from abstaining from unspeakable acts,» means that he drew him away from such a practice. In the same way, «[They] restrained [them] from foods» means that they restrained [them] from eating. This usage is very common among the ancients. ^B «For participation with thanksgiving.» See how he has cast aside luxury by the name of participation? For participation signifies a moderate taking. Yet he did not cast aside the delicacies themselves as an unclean thing, but [because] they are a hindrance to the soul through immoderation and represent, as it were, a tearing apart. For the faithful, he says, God created food for participation with thanksgiving. But not so for the unbelievers, for these restrain themselves from them by their own laws. «And to those who have known the truth.» Surely the Jewish [practices] were a type; for now is the truth. They were restrained from many things, not ^C because they were unclean, but so that they might be checked from luxury. By «truth» he means faith in Christ. «For every creature of God is good.» He is speaking of edible things. And he now demolishes the heresy of those who introduced unbegotten matter and said that food was of it. «And nothing is to be rejected.» Therefore, even food sacrificed to idols is not to be rejected, provided it is taken with prayer, if you are unaware: for you are rendered guilty by the law which commands that you not be made unclean by the tables of idols. By the transgression of the law, therefore, one is rendered unclean; just as even that which is entirely pure, if it be taken without giving thanks, is rendered unclean ^D on account of your voluntary ingratitude. «For it is sanctified by the word of God and prayer.» If it is sanctified, does it exist because it was unclean? By no means! For all things are clean. But he puts forward here two points against those who said that some foods were unclean: first, that every creature of God is good and nothing is unclean; but if anyone should even concede, by granting, that something is unclean, there is even in this way a remedy, he says: «For it is sanctified by the word of God,» that is, by prayer. An inverted order is used here; for it is understood in this way: By the word and the prayer which is to God.

IV, 6, 7. *If you put the brethren in mind of these things, you will be a good minister of Jesus Christ, nourished by the words of faith and of the good doctrine which you have followed. But refuse profane and old wives' fables.*

*Of these things.* Which things? Those regarding the mystery, those regarding the heresies, and those regarding the foods which he recounted. Mark, however, that he did not say: If you command, but: If you...

is, that is to say, giving counsel. For a bishop must be capable of both submission and authority. ^A "You will be a good minister." For he ministers to Christ by teaching those things which Christ wills to be taught. "Nourished by the words of the faith," he says. Just as you do not abstain from nourishment, he says, so neither from these words. Or, that you should be nourished in them with spiritual nourishment. "For man shall not live by bread alone." For you must not only instruct the brethren in these things, but also nourish yourself. "And of the good doctrine." For there is also the evil doctrine of the heretics. "Which you have followed." That is to say, of which you have been a foster-child. "But reject profane and old-wives' fables." He speaks of Jewish observances. For these, though useful at their own proper time, are now old-wives' tales and putrid. Or he says this concerning the trifles of the Greeks and heretics. For they are truly profane and unholy, and are the words of doting old women. Jupiter, they say, cohabited with Juno. And Mars committed adultery. And Vulcan was thrown ^B from heaven.

CHAP. VIII.

On the struggle for piety, with expectation of hope.

"Exercise yourself unto godliness; for bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. This is a faithful saying and worthy of all acceptation. For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe."

"Exercise," that is, accustom yourself. "Unto godliness." Godliness is the diligent care of life with true faith. "For bodily exercise." That which makes the bodies healthy, he says. The comparison is from the lesser. "Profits a little," he says, as for instance, only as far as the body and the present life extend. "Having promise of life." Do you see the benefit? That both in the present and in the future life, godliness quickens the spiritual life. "A faithful saying." Such a saying is faithful and acceptable. Of what sort? That which bestows life both here and hereafter. Observe also that he called it "faithful," as if to say true and acceptable to all; for a thing may be true, but also doubtful. But by reason of his confidence in his disciple, he speaks assertively throughout the whole Epistle. "For to this end we both labor." To this end, which is? ^C "Because we trust in the living God." For we also labor without hesitation because we know this, and for this reason our enemies especially war against us. "Who is the Savior of all men." He is the Savior of all in this life. But in that one, not of all, but of those who are worthy of being saved. And here he especially provides for the faithful. For although we are warred upon by so many, we are still saved. He urges Timothy toward the dangers for the sake of the faith, as he has God as his Savior. ^D

ovides for the faithful. For although we are warred upon by so many, we are still saved. He urges Timothy toward the dangers for the sake of the faith, as he has God as his Savior.

Chapter IX. Exhortation that he should take care of himself and the Church.

IV, 11-16. *Command these things, and teach them. Let no one despise your youth: but be an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity. Till I come attend to reading, to exhortation, and to doctrine. Neglect not the gift that is in you, which was given you by prophecy, with the imposition of the hands of the presbytery. Meditate upon these things, be wholly in them: that your profiting may be manifest to all. Take heed to yourself and to doctrine, be earnest in them. For in doing this you shall both save yourself, and them that hear you.*

For those who sin with knowledge, it is necessary to command with authority; but those who sin out of ignorance, one must teach. And, to speak in one word, he who exhorts to good things teaches; but he who forbids evil is said to command. ^B *"Let no one despise your youth."* For it is necessary for a bishop to discourse with great authority. Where then is that which is said: *Let your modesty be known to all men?* We say that when he himself is injured, he ought to be meek; but when the brothers are suffering from those who err, he should be austere. Or in this way: if you lead a most seemly life, your youth—which is naturally prone to be despised—will not be despised. ^C *"But be an example of the believers."* As if a living image and a rule of a blessed life. *"In word,"* he says, in speaking the things that a teacher ought to speak. Observe, moreover, that a teacher ought to possess the faculty of speech. *"In conversation,"* that is, in life and conduct. *"In charity,"* which is toward all. *"In spirit,"* either in spiritual order or in the gift of the spirit, so that you are not puffed up by it. *"In faith,"* that is, the right faith, or the unwavering faith, when someone believes in God even concerning things that are impossible. *"In purity,"* that is, in cleanliness, virginity, and temperance. *"Till I come, attend to reading."* It was likely that, deprived of Paul, he would long for him. Therefore, he consoles him in two ways: by the promise of his arrival and by the consolation from the Scriptures. ^D Mark this, moreover: if it is commanded to Timothy, as a legate, what ought we ourselves to do? *"To exhortation,"* that is, to the people. *"Neglect not the gift that is in you,"* that is, the teaching or the office of the bishop; for it was by the grace of God that the youth had merited to become a shepherd. *"Which was given you by prophecy."* For bishops were created by the command of the Spirit, and not at random. A type of prophecy also includes stating what is present, as it is said there: *Separate me Barnabas and Saul.* *"Of the hands of the presbytery."* By presbyters, he means bishops; for the presbyters would not have ordained the bishop. *"Meditate upon these things."* What things? Those which he said above: in word, he says, in conversation, in faith, in purity. By the fact that he frequently commands the same things, he shows that the bishop must observe these things without hesitation. *"That your profiting may be manifest to all."* And if it is not made very great, it will not become manifest. In all things, or

human beings, or things. ^A “Take heed to yourself.” That is, pay attention, and not only to yourself, but also to the teaching, so that you may benefit others as well. Then, encouraging perseverance, he says, “Continue in them. For in doing this, you will save both yourself.” For in exhorting others, he who exhorts is also pricked and benefits, blushing to become liable to the things from which he dissuades others.

CAPUT X.

That he may accommodate himself appropriately to each one.

V, 1, 2. “Rebuke not a senior, but exhort him as a father, the younger men as brothers, the elder women as mothers, the younger women as sisters, with all purity.” ^B He delivers no new instruction, but all things are old. What then does he say? If there is need of correction, you should approach him as a father, teaching with gentleness. For since rebuke is burdensome, especially when coming from a young man toward one who is older, that which is burdensome is cut off by gentleness. “Younger men as brothers.” The word “exhort” is understood from the previous context. He calls them brothers for this reason, that you might restrain their boldness. “Elder women as mothers.” For the reason previously mentioned regarding the elders. “With all purity.” Since conversations with younger women with difficulty escape suspicion, do this with all purity, that is, (avoiding) even the slightest goodwill. — Otherwise. He instructs not only Timothy, but every bishop through this.

CAPUT XI.

Concerning the age of widows, and their manner, ^C and their governance.

V, 4-8. “Honor widows, who are widows indeed. But if any widow has children or grandchildren, let them learn first to show piety to their own household, and to repay what is owed to their own ancestors, for this is acceptable before God. Now she who is a widow indeed and desolate, trusts in God, and continues in supplications and prayers night and day. But she who is given to pleasure is dead while she lives. And command these things, that they may be blameless. But if anyone does not provide for his own, and especially for those of his own household, he has denied the faith, and is worse than an unbeliever.” Why does he say nothing about virgins? Perhaps they did not yet exist. ^D What a widow indeed is, he says as he proceeds. He commanded that they be honored, because they have neither husbands nor children, and the situation is felt by many to be a wretched one. For this reason, he says, let her enjoy great honor from the priest, as one who corrects the reproaches cast by others. Or, by honor, he means the provision of necessary things. “But if any widow has children.” These are not widows indeed. For those are widows indeed, who are desolate on all sides. “To show piety to their own household.” That is, to manage it well. “And to repay what is owed to their own ancestors.” Behold the prudence of the blessed Paul. Frequently even from human

^A exhortations he urges us. For since, he says, your ancestors brought you up and deemed you worthy of care, and you were unable to repay them (for they have died), through their grandchildren—your own children—repay the favor, rendering to them the thanks which you owed to those ancestors. And in another way: “Let children and grandchildren learn first to manage their own house with piety”—that is, let children and grandchildren learn to honor their own mother, and to feed her, and to do her good. For this is what he means by “to practice piety,” and toward one’s ancestors—that is, toward one’s grandmother. He adds also by way of reasoning that this is acceptable to God. ^B “Now she who is truly a widow.” Since he commanded that those who are truly widows be honored, he now says who those who are “truly” such are, as if describing them in an interpretation. I mean one who is left desolate, both of children and of grandchildren. “And perseveres in supplications.” This, therefore, is the “truly” widow, the one who hopes in God and perseveres in supplications. For since she is destitute of human support, she naturally flees to God. “But she who gives herself to pleasure is dead while she lives.” Since, indeed, many choose widowhood so that they may do what is not fitting with greater authority, he says: “She who gives herself to pleasure”—that is, who lives luxuriously—“is dead while she lives.” How? Because she is seen to live the present life, but she has lost the eternal life. She is therefore dead through sin, as far as that true life is concerned. “And command these things.” Do you see that he wants this matter to be as a law? For he does not exhort them to choose not to be idle in pleasures, but he forbids it as a sin. “But if anyone does not provide for his own.” For one’s own virtue alone is not sufficient for salvation, unless one also takes care of others. And ^C regarding the widow he says this. He calls those “his own” who are related by family. For it is possible for some to be “his own,” such as friends, and yet not “members of the household.” Therefore, one must provide for his own, but especially for those of the household—which she who gives herself to pleasure does not do, applying her mind only to pleasures. “And especially for those of the household.” He provides for his own and those of the household who not only takes care of those who are related in some way, but also of himself, by cutting off his own passions. Thus Clement in the seventh book of the *Stromata* speaks of providence—the care both for the soul and for the body. “He has denied the faith.” And how does she who gives herself to pleasure, and does not provide for her own and those of the household, deny the faith? Because it is said, he says: “Do not despise the domestics who are of your own seed.” But if you seem not to deny God, yet you transgress his laws, you have denied God himself. For it is written: “They profess to know God, but by their deeds they deny him.” In what way is she even worse than an unbeliever? Because unbelievers, even if not ^D to everyone, nevertheless provide for their relatives, led by the law of nature.

V, 9-13. “Let a widow be chosen, not less than sixty years old, having been the wife of one husband, attested by the testimony of good works: if she brought up children, if she was hospitable, if she washed the feet of the saints, if she ministered to the afflicted, if she followed after every good work.” Furthermore,

^A she concerns herself with age as well as with the others that are placed here, and she mentions the cause in what follows, so that even if she is sixty years old, if she does not have the remaining qualifications, she is not to be enrolled. Some say that he is speaking of those who are appointed to the order of widows.

On good works.

“If she has lodged strangers.” Do you see that here too he prioritizes acts of kindness toward one's own over those toward outsiders? For having said first, “If she has brought up children,” he thus adds, “If she has lodged strangers.”

“If she has washed the feet of the saints.” But she will say, “I am poor, and I do not have the means to lodge strangers, nor to provide for the afflicted.” He says, “Do you not have [the ability] to wash the feet of the saints? Does a good work require wealth to follow it?” For he spoke of each of these things according to what is feasible. “If she has washed the feet of the saints,” that is, if she has performed the ^B most menial services for the saints without shame. Thus Clement in the seventh book of his *Outlines*.

“If she has followed after every good work,” for example, if she has shared, if she has ministered. For even if she does not have the means to work, she does have the means to minister.

“But refuse the younger widows.” Why ever—since the struggle is greater in the case of virgins—does he nowhere appear to express an observation of [the need for] a time [limit]? Because those [virgins] came to this from a greater fervor of faith, while these [widows come] by a certain necessity which follows from being left alone; or because even regarding virgins, [the Apostle] sought great precision, saying [of one who is] “anxious for the things of the Lord.”

“When they have waxed wanton against Christ.” Perhaps there were some who had done this. Observe, too, that even those who are truly widows are betrothed to Christ. And being betrothed, they are placed in the order of virgins. “For I betrothed you,” he says, “to one husband, to present you as a pure virgin to Christ.” And these things fit the entire Church.

But what does it mean: “When they have waxed wanton”? That is to say, when they have become soft, when they have become luxurious, that is to say, when they have become affected, when they have become proud against Christ, not accepting Him as their bridegroom, they subsequently fall away into marriage. For they did not choose widowhood with a judgment of reason.

“Because they have cast off their first faith.” He means the covenant toward Christ. For having covenanted to be betrothed to Him, they cast Him off by passing over to a human marriage. After this, he says, they fall into another sin: idleness. Therefore, he did not command only men to work, but also women. For every evil is born from idleness.

“And withal they learn to be idle, wandering about from house to house.” And how do they learn to be idle? Since...

n to work, but also women. For every evil is born from idleness. “And withal they learn to be idle, wandering about from house to house.” And how do they learn to be idle? Having hired men ^A who provide them with what is necessary, they are indeed sluggish regarding work, yet they take care to appear beautiful to men. “Not only are they idle, but also gossips.” For the mind has been fashioned in us by the Creator to be industrious. When, therefore, we do not provide it with good work, it takes up for itself absurd work.

V, 14-16. “I desire therefore that the younger women marry, bear children, manage the house, and give no occasion to the adversary for ^B reproach. For some have already turned aside after Satan. If any believing man or woman has widows, let them relieve them, and let not the Church be burdened, that it may relieve those who are widows indeed.”

It would indeed have been good that those who were once enrolled among the widows should not act lasciviously against Christ, nor reject their first faith. But since they do this, let them marry, and not pledge themselves to Christ, and then marry; for the former is sinless, but the latter is impious and wicked. For their gaping and sluggishness is thus constrained by greater affliction and care. “Give no occasion to the adversary.” For if they marry uprightly, not having been first pledged to Christ, they will not give themselves ^C an occasion for reproach. He did not command them to marry so that they might live without fear, but so that, being pressed by cares, they might take thought to live decorously. “For some have already turned aside.” Why have you shown such great caution regarding these, and more than regarding virgins? Because these, he says, have given an occasion to turn aside after Satan. For these things, he says, I say, not that there should be no younger widows, but fearing lest they reject Christ. “If any believer.” Well said, “believer” (man or woman). For if they were unbelievers, it should not be that they be fed by them, lest the believers appear to be in need of the unbelievers. ^D Besides, the laws also concern those who obey them, not those who are not subject. “Let them relieve them.” Let them do a work which ought not to be burdensome. For by what he says, “let them relieve,” he indicated necessary sustenance. “And let not the Church be burdened.” So the believers who feed their own widows also help the widows of the Church; since the Church, not being burdened, will feed more abundantly those whom it does feed, namely those who are widows indeed, that is, those who are unprotected and alone. “That it may relieve those who are widows indeed.” Widows indeed are those who are destitute on every side. For he who does this, he says, not only feeds whom he feeds, but also contributes much to the rest,

providing relief for them.

CHAPTER XII. Concerning the honor of presbyters.

V, 17-21. “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says: You shall not muzzle the ox that treads out the grain. And, The laborer is worthy of his wages. Against an elder do not receive an accusation,

doctrina. Dicit enim Scriptura: Non obligabis os bovi trituranti. Et: Dignus est operarius mercede sua. Adversus seniorem ne admiseris accusationem, ^A unless it be by two or three witnesses. Those who sin, rebuke before all, that the others also may have fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou keep these things without prejudice, doing nothing according to inclination of mind.

Who are those who rule well, Christ has declared: "The good Shepherd," He says, "lays down His life for the sheep." "Let them be counted worthy of double honor." By honor, he means the use or rather the provision of necessities. "For Scripture says, 'You shall not muzzle the ox that treads out the grain,' and, 'The laborer is worthy of his wages.'" ^B And by "double," he means by way of comparison to the widows; for it is not as it is regarding presbyters who do not rule well. For those are not worthy even of simple honor, but are rather to be driven away. Or perhaps by "double" he means "much." "Those who labor in the word." In the word that is not vainglorious, but that which is powerful to nourish spiritually. Where, then, are those now who assert that there is no need for one to rule by words or teaching, but only by life? Let them hear now how Paul honors the word, when he adds, "especially": for this is necessary, if anything is. For when the discourse happens to be about dogmas, what kind of life can suffice there? Observe, moreover, that he speaks in opposition to something: "You shall not muzzle the ox that treads out the grain." For it is the one who does not tread that must be muzzled. "The laborer is worthy of his wages." And Christ speaks in accordance with the Law. By wages, he means food, of course; and he calls him a laborer who toils, for he who does not toil is unworthy of food. He says these things to teachers who toil in teaching.

"Against an elder do not receive an accusation." What then? Is such an accusation to be admitted against a younger man? God forbid! But it is as if he said: Against no one, but especially not against an elder; for they have a certain restraint from their very age. He calls him an elder who is advanced in age. C The ones who sin, rebuke before all." Seek, he says, diligently; and when you have found, rebuke with vehemence. For this is what "rebuke" signifies. "Before all," that the others also may be brought to modesty. God did this both in the case of Pharaoh and of Nebuchadnezzar. "I charge thee before God." Observe the vehemence. For it is not because Timothy was of such great stature that he makes a suppliant request, but he charges him, establishing his position in case anything is done that should not be. Why, furthermore, having called the Father and the Son as witnesses, has he also summoned the angels? Because they too, when the judgment takes place, D will be present with their own Master and will testify to the word. It is also our custom to take both eminent and inferior persons as witnesses. And in this way Jacob takes both God and the mound, or heap of stones, as a witness. "And the elect angels." He said "elect angels," because demons are also [angels], but they are cast out.

Another [Oecum.]: Either He spoke of those who truly have existence, or by way of distinction from the rejected. "That thou mayest keep these without prejudice." These are the things which he has said. Without prejudice, that is, without doing anything rashly or simply and without a judged intent in the matters spoken of. "According to partiality," that is, according to presumption. For presumptions often lack the truth. Partiality is a provocation of someone to do something without judgment. "Without prejudice." That is, without falling into judgment and the punishment of disobedience for having stumbled in some matter. Thus Clement in the seventh book of his *Hypotyposes*. But Saint Basil, in his interpretation of the Proverbs, says: *According to inclination*, meaning not leaning toward that which is not right, but rendering a straight judgment. For he says thus: "Doing nothing according to inclination, but rendering just and undistorted judgments." ^B

CHAPTER XIII. On a Cautious Election.

V. 22-23. "Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities."

He also discusses elections, for he was writing to a bishop. "Suddenly," that is, not after the first or second inquiry, but when you have inquired frequently and accurately. "Neither be partaker of other men's sins:" by ordaining an unworthy person as a leader of the people. ^C "Keep thyself pure." He admonishes him concerning temperance. If he writes these things to a man who had worn himself out with fastings and the drinking of water to the point of becoming sick, what ought we to do, or in what manner are we to keep watch? "Drink no longer water." Why did Paul not strengthen his stomach, he who even performed healings by his very person, but rather wished to heal him through diet? It was that he might become an example to us not to be easily offended ^D if virtuous men should fall ill, and that Timothy himself might have his pride restrained by the illness, and that we might know that, being of the same nature as ourselves, they accomplished these good works which they did. For Paul could have healed him with a single prayer, but it was not at all expedient. Chrysostom says many things on this. Therefore, take up the book titled *On the Statues*, and you will know full well how admirably the things in this passage have been discussed in it by the God-inspired Chrysostom, in the introductory part, as I think. "But use a little wine." That is, as much as is needed for health; for he knows that wine in greater abundance causes harm. Hence he signifies that he was not suffering only in his stomach, but in other parts of his body as well.

CHAPTER XIV. That no work is hidden.

V. 24, 25. "Some men's sins are open..."

preceding them to judgment, and some they follow. Likewise also good works are manifest, and those that are otherwise cannot be hidden. ^A Since he said above, "Do not communicate in other men's sins," he resolves what was said by way of objection. For what would Timothy say? "If I am ignorant of the sins of the one being ordained, am I not then a participant?" And he says: "Some men's sins are manifest, going before to judgment." If you diligently inquire into such people, you will certainly know them. "And some they follow also." That is, they follow after the ordination. With the former, then, you would share. For it is of negligence not to know things that are manifest. But with the latter, not so; for there is nothing against you. I know that I have read such an interpretation from one of the saints: that those whose sins go before, they are manifest to all; so let them be to you as well. But those whom they follow, those you will guard with a watchful eye. If, then, you do anything contrary to this, you will communicate in the sins. But the blessed Basil interpreted it in such a way that nothing in this chapter pertains to ordination. Whosoever, he says, have sinned themselves, alone have sins going ^B before to judgment and dragging along. But as for those who even after departing from here have left to others occasions of sin, such as Nestorius and the rest of the heretics, their sins follow even those who have departed. For the sins of those who fail because of them are also reckoned to them. "Likewise also good works." That is, in the same manner. Whatever, he says, has been said concerning sins, take these also for good works. For there are those who have become an occasion of salvation to others. The rectitude of these is reckoned also to those who gave the seeds. "Otherwise." This he says concerning the unholy heresiarchs. For they have sin following after death, namely the pernicious teaching which they left behind in this life. For the perdition of those who have been taught by them becomes an occasion of eternal punishment ^C for them.

Chapter XV. On the obedience of servants.

VI, 1, 2. Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather serve them, because they are faithful and beloved, who are partakers of the benefit. These things teach and exhort.

He discourses about believing slaves who have unbelieving masters, so that, he says, you may exhort them to these things also. "That the name of God." For if, he says, because their masters are unbelievers, the believing slaves disobey and become impudent, they give an occasion to their masters to blaspheme Christ and the preaching, as having been ^D the cause of the insolence of the slaves. "Let them not despise them, because they are brethren." Let not the fact that you are a brother be a cause

give occasion for contempt, but rather with a cheerful spirit, because the masters are believers and beloved of God, serve them the more, adding affection to your fear. For as much benefit as you receive, having masters who are brothers, so much also should you be grateful, by serving them all the more. Or is it because they receive benefit in turn from the masters, in that they are fed and clothed? ^A “But let them serve them more,” that is to say, the slaves. For it is written with a hyperbaton. In the middle, however, should be placed, “Because they are believers and beloved,” and one must supply, “the masters.” Or simply, as it stands, it should be understood as: “Those who receive the benefit,” that is, the masters, “let them take care to do good even to the slaves.” “Teach these things and exhort.” A teacher certainly needs not authority, but gentleness.

CAPUT XVI. Against the avaricious and false teachers.

VII, 3-8. *If anyone follows a different doctrine and does not accede to the sound words of our Lord Jesus Christ and to the doctrine which is according to godliness, he is puffed up, knowing nothing, but languishing about questions and word battles, from which arise envy, contentions, blasphemies, evil suspicions, ^B empty conflictations of men corrupted in mind and bereft of the truth, who suppose that godliness is a gain. Withdraw from those who are such. But godliness with a mind content with its lot is a great gain. For we brought nothing into this world, and it is manifest that we can carry nothing out. But having food and clothing, with these we shall be content.*

“Follows a different doctrine:” that is, other than that which is right. “And to the doctrine which is according to godliness.” What he called “sound words,” he now calls “doctrine according to godliness,” that is, the doctrine of the faith. “He is puffed up, knowing nothing.” For he who does not know the things he ought to know, knows nothing. But he who does not know what is sound, obviously knows what is demonic. Moreover, pride is a thing friendly and proper to demons. “About questions and word battles.” For if you do not believe, but inquire, there must necessarily be word battles and ^C dissensions of reasonings. Since Christianity promises future things, which cannot be demonstrated to the eyes, faith is necessary. But observe that to consult and to inquire is to be sick. “Blasphemies.” For it is necessary that he who subjects divine things to human reasonings should also fall into blasphemies due to these questions. “Evil suspicions.” This means opinions and adulterated dogmas. “Empty conflictations.” The transmission of the disease of wicked dogmas. The metaphor is taken from the word *diaparatribai* (friction), from the scabious sheep which, when pressed together and rubbed against each other, fill even the healthy ones with the disease. “Who suppose that godliness is a gain.” You see that both word battles and disputes beget filthy lucre? Quite fittingly. For if those who fight over words attract more disciples, they use these to make a gain, that is, a profit of money (for they feign godliness so that they may ^D acquire through it). “Withdraw from such.” He did not say, “Associate with such and fight back,” but “Withdraw,” after one and

^A a second admonition. For when will you be able to persuade men who fight for the sake of money? Since, therefore, they are incorrigible, turn away from them. “But godliness is a great gain.” Some, therefore, feign godliness in this matter, so that they may take a pretext for gain and profit. But true gain is godliness itself, in and of itself, and having enough for one’s needs, not abounding in worldly things. Or, that godliness is gain, if we ourselves do not desire more, but abide by self-sufficiency. “For we brought nothing into the world.” If we brought nothing in, and take nothing out, what need is there to possess more than we need? “And having food and clothing.” So much, he says, is needed for eating, as suffices to nourish, not as much as produces luxury; and so much and such is needed for clothing, as to cover nakedness, not as much as produces effeminacy in those who wear it. For ^B this is what the names of food and covering denote, those which cover nakedness, not those which induce delights.

VI, 9-12. “But those who wish to be rich fall into temptation and a snare and many foolish and harmful desires, which drown men in destruction and perdition. For the love of money is a root of all evils, which some having coveted, they have wandered away from the faith and pierced themselves through with many sorrows. But you, O man of God, flee these things. And pursue righteousness, godliness, faith, charity, patience, meekness. Fight the good fight of faith; lay hold of eternal life, to which you were also called and have confessed the good confession before many witnesses.”

He is not speaking of those who use wealth rightly, but of those who desire it. For he who desires it would never share with another, lest his own desires be diminished. ^C “And many desires.” For wealth, when it flows in and has power, leads one into absurd desires. “Drown men.” So that they are not even able to rise again. “Wander away.” For the love of money darkens the eye of the soul, and does not allow it to walk straight. “And pierced themselves through.” For the love of money, like thorns, causes the hands of those who touch it to bleed. “With many sorrows.” Not only, he says, does the desire to be rich hinder things pertaining to God, but it also physically assails its lovers, piercing them through with cares, and sleeplessness, and fears. “But you, O man of God.” Great is the dignity. For all men are slaves of God, but especially the righteous, not only by the reason of creation, but also by the reason of appropriation and relationship. “Flee these things; pursue.” Both have intensity; for he did not say, Depart from the one, but adhere to the other, but, “Flee and pursue.” “Pursue righteousness.” ^D That is, not to have more than what is necessary for life. “Godliness.” That which is in doctrine. “Faith.” That which is without questionings. “Charity.” The offspring of faith, which is towards God and men. Good is the order of the word. For from faith charity is born.

ctrine. “Faith.” That which is without questionings. “Charity.” The offspring of faith, which is towards God and men. Good is the order of the word. For from faith charity is born, from charity patience, and patience, when it walks along the way, makes one meek. ^A “The good fight of faith.” The fight of faith consists both in those things which have been mentioned and in bearing afflictions manfully. And straightway follows the recompense of such a contest, namely, eternal life. “To which you were called.” For everyone who comes to baptism is called to this. “The good confession.” He says the confession especially which takes place in baptism, when we profess that we renounce the devil, and that we are being ascribed to and believe in Christ.

CAPUT XVII. A precept full of dread regarding pure obedience unto the end.

^B VI, 13-16. I charge you in the sight of God who makes all things live, and of Jesus Christ who bore witness under Pontius Pilate of the good confession, that you keep the precept immaculate, irreprehensible, until the apparition of our Lord Jesus Christ, which in His own times He shall show, who is the blessed and only Prince, the King of kings and Lord of lords, who alone has immortality, dwelling in light inaccessible, whom no man has seen nor can see: to whom be honor and empire sempiternal. Amen.

Again He brings God as a witness, and adding terror, and making the disciple firmer by his having in mind Him who is brought as witness. ^C “Who makes all things live.” This is also an exhortation against dangers. For if God, he says, brings all things into life, why do we shudder to undergo contests for the faith? And that he exhorts to this is manifest from what follows, “Jesus Christ who bore witness under Pontius Pilate.” For if the Lord bore witness or was a martyr, why do we refuse and delay? “Who bore witness under Pontius Pilate.” He bore witness through those things which He did, that He Himself is the Christ, the Son of God. Thus Clement has it in the seventh book of the *Informations*. “The good confession.” Which does he call the good confession? That through which He confessed, enigmatically however, that He was God. ^D For when Pilate said, “Art you a king?” He said, “For this I was born.” “The precept immaculate.” This is: neither stained by the blemish of doctrines nor of life. “Until the apparition.” Until, he says, your last breath. Yet he did not say it thus, but in order that he might excite him the more vehemently, he made mention of the apparition of the Lord and of the admirable glory. “In His own times.” That is, in suitable, in predetermined times. Do not therefore be saddened because it has not yet happened. “That blessed one.” These things are said concerning the Son: for He who shall come to judgment, is He who shall also show forth His presence: but if the Father shall not come to judgment but the Son, these things are spoken concerning Him who is about to come. That blessed one, or rather, blessedness itself. For with Him sorrow and pain flee away. This one is also a powerful and good king. Therefore those earthly ones are not to be feared. “And only powerful.” Wherever you hear concerning one of the three holy hypostases, the “only this or that,” do not

when you hear this or that of the three persons, do not take this saying as a distinction of the other two, ^A but of those who are not gods, yet are called gods. For look, now, while speaking of the Son, he says things which he has said elsewhere concerning the Father and the Spirit: "He alone," he says, "who alone has immortality." How, he says, does he speak of God as "who alone has immortality," when angels and souls and demons also have immortality? Therefore, the one who says "who alone has immortality" regarding God either takes away immortality from those we have mentioned, or he lies. And we say that these of whom we speak do not have immortality, but they participate in it by the grace of the One who is immortal by nature. For this has been granted to them by God. For God is that in which we all participate, just as we do in other things that are understood as superior—and so also in immortality. "Dwelling in light ^B unapproachable." Being himself self-immortality, and the unapproachable light, is he therefore circumscribed by place? Is the light one thing and he another? And yet he is self-light. Do you see that even when we wish to utter something great, the tongue is powerless? For "unapproachable" is said of that to which no one can approach because of its excessive brightness. "Whom no man has seen." For neither has anyone seen the divinity of the Son, just as neither the Father's nor the Spirit's. For he was seen according to the flesh. "To whom be honor and power." If his honor and power shall be eternal, then certainly his appearing will be too. For he promised: "And lo, I am with you always, even unto the end of the days."

CHAPTER XVIII.

Guidance of the rich toward the true life.

17-19. "Charge those who are rich in this world not to be high-minded, nor to set their hope on the uncertainty of riches, but on the living God, who provides us with all things richly for our enjoyment, to do good, to be rich in good works, to be ready to distribute, willing to communicate, storing up for themselves a good foundation for the future, that they may lay hold of eternal life." ^C For there are also other rich people, but not in this present age. The truly rich, meaning the righteous. "Not to be high-minded," he says. For nothing so puffs up and raises the mind as money and possessions. "On the uncertainty of riches." See how he rebukes them even as senseless. For who is it that hopes in an uncertain thing? "But in God." For he who hopes in God is not lifted up. "Who provides us with all things richly." For he himself, in so far as it depended upon him, set forth all things as common and abundant, heaven, earth, air, life, food. But avarice, having taken power as an ally, claimed for itself many of the common things and made them private. "To be rich in good works." If you seek wealth, seek the true wealth, and not the uncertain. What are those? ^D To do good, he says, to be ready to distribute—this is for money—"willing to communicate." That is to say, to be gentle, affable, unpretentious, accessible. "Storing up..."

^A to themselves. That is, as he says, laying down a good foundation. Where the foundation is good, everything is secure and firm. “That they may lay hold of eternal life.” For the sake of this life, then, a good foundation must be laid up. And how can this be? If, by applying ourselves to good works in this life, we lay up for ourselves the foundation of this life. For the practice of good works, which he also called a foundation, is able to procure the enjoyment of that life.

251 VI, 20-21. 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. Grace be with thee. Amen.

“Keep that which is committed to thy trust.” The commandment of God, he says, which through me was proposed to you. Or the grace of the Spirit which you received through ordination. “Avoiding profane and vain babblings.” The impure and harmful. Vain babblings, that is, empty speech. It follows, then, that there is also a vain babbling that is not profane. But blessed John called more recent admonitions “novelties of words” [kainophonia], reading it with a diphthong in the first syllable, as it seems. “And oppositions.” There is, then, an opposition to which one ought not to respond because of its absurdity. “Of science falsely so called.” For where there is no faith, there is no science; but that which seems to be such is false. “Which some professing.” He speaks of a false and spurious science. Perhaps there were some professing a science discovered by human reasonings, which stands opposed to the faith. And ^C it is evident from the fact that they made shipwreck concerning the faith. “Grace be with thee. Amen.” He prays for him the seal or signaculum of all things, namely, the grace of God, from which every good is both given and preserved.

The end, with divine aid, of the first Epistle to Timothy. Written from Laodicea, which is the metropolis of Phrygia Pacatiana.

ARGUMENT OF THE SECOND EPISTLE TO TIMOTHY

^D He writes this from the city of Rome. The occasion of the Epistle was this: when those who were with the apostle

^A had abandoned him, the Apostle, wishing Timothy to come to him, wrote this Epistle. And first, he indicates to him that he is mindful both of his own piety and of the faith of his ancestors. Then he signifies that those from Asia, among whom were Phrygelus and Hermogenes, had turned away from him upon seeing his chains. Of Onesiphorus alone he bears witness to the greatest zeal, and him he had welcomed when he came to Rome and remained with him. He charges him to avoid foolish questions, because from such things strifes are born. For indeed, Hymenaeus and Philetus, having turned aside in this way, abandoned the truth, saying that the resurrection had already occurred, and they subvert some. ^B Therefore, he exhorts him all the more to pay attention to himself and to his teaching, and to know that in the last times there will be men who are lovers of self and lovers of pleasure rather than lovers of God; and since he foresaw these things all the more, he exhorts him to secure the people so that no one might be deceived by them. And having urged him greatly concerning his character and the precision of his teaching, and having signified that the time of his dissolution was at hand and that he was about to be poured out as a drink offering and to bear witness, he commanded him to come to him quickly, bringing the cloak and the books. ^C He also warned him to beware of Alexander the coppersmith, as one who had shown him many evils, and thus he concludes the Epistle.

OF THEODORET.

CHAPTERS OF THE SECOND EPISTLE TO TIMOTHY.