Chapter 1

Theophylact of Ohrid, Exposition of the First Epistle of St Paul to Timothy

1 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter One

¹ Argument of the First Epistle to Timothy. Timothy was among the disciples of Paul, and so distinguished was he, and so devoted to Paul, that he even chose to be circumcised by him as a matter of pastoral accommodation — and this even though Paul elsewhere preached against circumcision and had opposed even Peter himself on the matter. Paul too bears witness in many places to this man’s great virtue. To him he now writes concerning many necessary matters. One might ask: Why does he write to neither Silas, nor Clement, nor Luke, nor any other of his many companions, but only to Timothy and Titus? The answer is that he kept the others traveling with him, whereas to these two he had entrusted Churches. These, therefore, he needed to exhort through letters and to instruct in what was to be done. And if you should ask: Why did he not first bring them to perfection in all divine wisdom before appointing them to teach, but rather, after entrusting the teaching to them, writes again and still continues to form them? — learn first that no one is perfect, even if he has been appointed a teacher, but that even such a man stands in need of guidance from those more advanced in many things. Moreover, since the Church had only recently been established, it was not easy for the bishop himself to form everyone by his own word alone. Next, observe throughout the whole letter that the instruction here directed to Timothy is not the sort addressed to learners, but the sort that befits teachers.

² Paul, an apostle of Jesus Christ, according to the commandment of God our Savior. Since he is about to lay down laws for Timothy, he proclaims himself an apostle in order to render his word worthy of trust. For it is not my own words, he says, that I shall utter, but those of the One who sent me — so take care not to disregard Him. And since the dignity of an apostle is a great thing, lest he should seem to be boasting, he added: according to the commandment of God. For it was not I myself, he says, who seized this office; rather, it is an inescapable debt I owe, and I am fulfilling a commandment of the Master. For the phrase “according to the commandment” is more forceful than “called.” Now, nowhere does the Father appear to have given him this command; it is Christ who did so: For He said, I will send you far away; and again: You must stand before Caesar; and the Spirit said: Set apart for me Paul. Yet nevertheless he attributes what belongs to the Son and to the Spirit to the Father as well. For consider also what follows.

³ And of the Lord Jesus, our hope. Do you see how the command is shared? Observe also how David says of the Father: The hope of all the ends of the earth; and this same Paul elsewhere says: We have set our hope on the living God. Yet here the Son is called our hope. Thus all things are common to the Father and the Son. And he has fittingly placed these two titles — Savior, and our hope — because the teacher wrestles with many difficulties, for the full weight of the battle is brought to bear upon him, on the reasoning that if he falls, those beneath him will fall the more readily as well, according to the word: I will strike the shepherd, and the sheep will be scattered. Do not therefore despair, he says; for we have a Savior who is not a man but God Himself and the Father, who will quickly deliver us from dangers. And even if we are not quickly saved from them, we must at least hope for better things. For our hope, which cannot put us to shame, is Christ. By these two means we bear our dangers: either by being swiftly delivered from them, or by being nourished by good hopes.

⁴ To Timothy, my true child in the faith. That is, to one born to me through faith. For the preposition “in” here means “through,” just as he also says elsewhere: Through the Gospel I begot you. And praising him, he says: You are not merely a child, but a true child. He calls him true because Timothy preserved his likeness to Paul beyond all the rest, and because Paul himself loved him truly. He placed “in the faith” with great wisdom, so as to anoint Timothy the more for it. For if in the beginning he showed such faith as to become through it both a son of Paul and a true one, all the more now must he be armed with that same faith and not sink down or be thrown into confusion. For this is what faith means — to be bold regarding the things to come.

⁵ Grace, mercy, peace. Nowhere in the other Epistles did he add “mercy,” but here alone, praying with great tenderness for more blessings upon his child, as one who feared and trembled on his behalf — as indeed he also instructed him concerning his stomach — and at the same time because teachers stand in greater need of the blessing of mercy.

⁶ From God our Father and our Lord Jesus Christ. Here again is consolation. For if God is our Father, He cares for us as children; and therefore He will have mercy and will grant grace, so that we may be acceptable to all and may live in peace from our enemies.

⁷ As I urged you to remain in Ephesus when I was going to Macedonia. See his gentleness: he uses not the voice of a teacher but of a suppliant. He did not say, I commanded, but I urged. For toward our own disciples one must behave in this way; toward the corrupt and those who are not genuine, differently. And he urges him to remain in Ephesus. For the letter that Paul sent to them was not sufficient, since people tend to be more dismissive of written messages. Perhaps also this took place before the letter. It is a matter of inquiry whether he has now established Timothy there, and it seems so, for he goes on to say:

⁸ That you may charge certain persons not to teach a different doctrine. He did not say, that you may urge, but that you may charge, which is more severe. He did not name these persons explicitly, lest he make them more shameless by exposing them. To teach a different doctrine means to bring in teachings of another kind. For there were many false apostles from among the Jews who were dragging people back toward the law, out of love of glory and the desire to be called teachers.

⁹ Nor to devote themselves to myths. By “myths” he does not mean the law itself, but its minute observances and its distorted doctrines.

¹⁰ And endless genealogies. For they would enumerate grandfathers and great-grandfathers, so as to have the appearance of historical learning. “Endless” refers either to genealogies ascending into the remote past, or to those that have no useful or intelligible end, but are hard to grasp and multifarious. It is likely also that he is hinting here at the Greeks, for these myths and genealogies belong to them, who catalogue their gods by lineage.

¹¹ Which promote speculations rather than the stewardship of God which is in faith. That is: God has arranged for all things to be received by faith; but these men, by introducing speculations, dissolve the stewardship of God. Or: God wished to give us great things and displayed toward us an inexpressible stewardship. This stewardship of His goodness faith receives and accepts, but genealogies do not at all. For they introduced speculations: How did this come to be? How can we believe concerning the things to come? Speculation therefore banishes faith. How then did the Lord say, Seek, and you will find? and again, Search the Scriptures? “Seek” there speaks of asking and ardent longing; “search” means: so as to learn their precise meaning and come to know them — and then to cease from asking, that is, from questioning.

¹² Now the aim of our charge is love from a pure heart. If you charge them not to teach a different doctrine, he says, you will achieve this — love. And if you plant love, every corrupted doctrine will vanish. For previously, when love was absent, there was envy; from envy came the love of power; from the love of power, the desire to teach; and from that, the heresies. But now it is not so. The love he demands is sincere love — not limited to words but from the heart, and from a heart that is pure and not veiled by hypocrisy, but constituted from disposition and from shared suffering.

¹³ And a good conscience and sincere faith. For robbers too love robbers, but this does not come from a good conscience, but from a bad one, nor is it from sincere faith. For he who believes in God with a genuine heart cannot ever depart from true love, for that love embraces all. But the robber is a murderer of those he meets. From this you may also reason that one who does not even possess love is not faithful either.

¹⁴ Certain persons, by swerving from these things, have wandered into vain discussion. The word “swerving” is used of those who shoot with an unskilled hand. Here also, then, he says, skill was required — to shoot straight and not miss the mark. But certain persons swerved away from both love and faith, and therefore wandered into vain discussion. And he goes on to explain how:

¹⁵ Desiring to be teachers of the law. That is, being sick with love of power and craving for glory. They would not have been such had they possessed love and faith.

¹⁶ Without understanding either what they are saying or the things about which they make confident assertions. Here he accuses them of not knowing the aim of the law, nor for how long a time it held authority. Do they then go without condemnation since they acted from ignorance? By no means, for the ignorance comes from love of power and from failing to hold fast to love. For they want, he says, to be lawgivers and teachers of the law, and so they are ignorant. Thus they are themselves the cause of their own ignorance. Concerning what things do they make confident assertions? Probably concerning purifications and other bodily observances.

¹⁷ Now we know that the law is good, if one uses it lawfully. That is, if one does not merely expound it in words but also fulfils it through deeds. For he who teaches the things of the law but does not do them is using the law unlawfully. Or else, in another sense: one uses the law lawfully who through it is led to Christ. For the law, being unable to guide — that is, to justify — hands one over to Christ, and this is its purpose. So he uses the law lawfully — that is, as the law itself prescribes — who through it is led to Christ, whom the law itself honors above itself.

¹⁸ Knowing this, that the law is not laid down for the just. Because the just man does not need to learn what is to be done from it, for he knows this already and does not even fear punishment. By “just” he here understands one who has perfected virtue — a man who hates wickedness and embraces virtue not out of fear of the law but for the sake of the good itself, who achieves more than the law requires and thinks it unworthy to have it as his disciplinarian threatening him with stripes. He thinks nobly and goes beyond the level of a child — just as the physician is prepared for one who has wounds and is sick, not for one who is in good health; and the bridle is for the unruly horse, not for the one that is docile.

¹⁹ But for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who murder their fathers and mothers, for murderers, the sexually immoral, sodomites, slave traders, liars, perjurers. He runs through the sins one by one so as to persuade them to be ashamed of being under the supervision of the law. All of these things the Jews were. For those who continually bowed down to idols, who sacrificed their children to demons, who stoned the prophets, whose hands were full of blood — were they not ungodly and murderers? And all the rest you will find them to have been as well, if you read the histories. For this reason the law was given to them — to restrain these vices. As he also says elsewhere: The law was added because of transgressions. For the just, however, who are not inclined to transgressions, the law is unnecessary.

²⁰ And whatever else is contrary to sound teaching. Although the things already named were sufficient, he added a comprehensive summary: and whatever else. This shows that such passions find their entry through corrupted doctrines, for all these things are contrary to sound teaching.

²¹ According to the gospel of the glory of the blessed God. Connect this as follows: the sound teaching that accords with the gospel. He calls it “of glory” on account of those who are ashamed of the persecutions and of the suffering of Christ, showing that even the suffering of Christ and the persecutions are glory (of Christ), or also because they bestow the glory that is to come. For even if the present things, he says, carry shame, the things to come carry glory. And this the gospel announces to us, for every gospel concerns things that are to come, not things that are present. Or he means the worship of God which the gospel has taught us.

²² With which I was entrusted. I — not the false apostles; for their gospel is one of shame, not of glory.

²³ I give thanks to Him who has empowered me, Christ Jesus our Lord. Since he had said, with which I was entrusted, lest he seem to be boasting, he refers everything to God and says: thanks be to Him who gave me strength to be able at all to take up such a burden. For to stand firm against daily deaths was not within human power. This is true humility; what we practice is lowly speech, not humility of soul.

²⁴ Because He judged me faithful, appointing me to His service. Lest any of the unbelievers should say: If everything belongs to God and nothing is contributed by us, why did He make Paul such a one and not Judas? — he removes this objection and says: He did not simply empower me thus, nor without discernment, but because I was found faithful. And he does not even say it in this way, but: He judged me faithful, again shrouding his own achievement in shadow. I do not say, he means, that I was faithful, but that He considered me such. How is this clear? From the fact that He appointed me to His service. For how could He have appointed me had He not seen fitness in me? Even so in households, stewards give thanks to their masters for being entrusted with the stewardship, and they take this as a sign that they are regarded as more faithful than the rest. And God Himself says of him: He is a chosen vessel of Mine to bear My name. He was therefore fit to bear it, and he received strength from God in order to accomplish the work as well. For one who is about to bear the great name of Christ — to implant it in souls through preaching — has need of great power. And he bears it who in all his thoughts, words, and deeds is worthy of it; but he who is not such does not bear it — for how could he, since he does not have Christ within him at all? Paul was therefore faithful in all other respects as well, and in this respect: that he appropriated nothing belonging to the Master but rather referred even what was his own to the Master. I labored, he says, more abundantly than all of them; yet not I, but the grace of God — and many other such things.

²⁵ Though formerly I was a blasphemer, a persecutor, and an insolent man. See how he extols the mercy of God by recounting his former life. And while in speaking of the Jews — who are deserving of every condemnation — he lays no such charge upon them, concerning himself he pronounces these things. Not only, he says, was I myself a blasphemer, nor did I keep my wickedness confined to myself; I even persecuted those who wished to live godly lives — and not merely so, but in an outrageously insolent manner.

²⁶ But I received mercy because I had acted ignorantly in unbelief. He shows himself to be deserving of punishment, for mercy is shown to people such as this. But why were the rest of the Jews not shown mercy? Because they sinned not in ignorance, but with full knowledge. For many of the Pharisees believed, he says, but did not confess, for they loved the glory of men more than the glory of God. And Christ says: How can you believe, who receive glory from men? And the Jews themselves said: See, you are gaining nothing; behold, the world has gone after Him. The passion of love of power everywhere troubled them. And again they themselves said: No one can forgive sins but God alone — and immediately Jesus did the very thing which they had said was a sign of God. How then did they not believe? Surely these acts were not ones of ignorance? Someone might ask: Where then was Paul at that time? At the feet of Gamaliel, not mingling with the crowds, for Gamaliel was a man who kept to himself. How then did Paul afterwards imprison people? Because he saw the preaching increasing and then became zealous for the law — but that was for the sake of ambition. But how, being so exact in the matters of the law, did Paul not know Christ through the Scriptures? For this reason he reproaches himself for being sick with that ignorance which unbelief had produced — and therefore he says he received mercy.

²⁷ And the grace of our God overflowed exceedingly with faith and love that are in Christ Jesus. Having said great things about the love of Christ for mankind — that He showed mercy to one who was deserving of the extreme punishment — he now says: not only this, but He also made him worthy of adoption, and made him a brother, a son, a friend, and a fellow heir. So greatly did the grace of His love for mankind overflow. But lest anyone should say that since grace is everywhere operative our own free will is thereby abolished, he adds: with faith and love. For faith, he says, I contributed myself — believing that He is able to save me; and love, which also I myself acquired in Christ Jesus, for the author of my love toward God is Christ, not the law. And he shows that faith must be brought in together with love. For from love comes the keeping of the commandments, as the Lord said: If you love Me, keep My commandments.

²⁸ This is a faithful saying and worthy of full acceptance: that Christ Jesus came into the world to save sinners. Since he had said, I who was a persecutor received mercy, he continues: Do not marvel, nor disbelieve on account of the greatness of the gift. For it was for this very purpose that He came into the world — to save all sinners. The saying is therefore faithful and worthy of acceptance. For it is not because the gifts are great that one ought to disbelieve; on the contrary, because the goodness of the Giver is boundless, for that very reason it is right to believe and to receive. This also points toward the Jews who clung to the law, in order to show them that without faith it is not possible to be saved.

²⁹ Of whom I am the foremost. How is it that elsewhere, having said: As touching righteousness which is in the law, having become blameless, he now ranks himself first among sinners? Because in comparison to the righteousness in Christ, the righteousness in the law is sin, since it no longer has its proper time. For as long as it held its time, it was righteousness — just as the moon and a lamp shine in the night, but when Christ appeared as the sun, He eclipsed it; and henceforth he who uses a lamp when the sun is shining both sins and is foolish. He also says this elsewhere: For what was once glorified has come to have no glory.

³⁰ But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display His perfect longsuffering as an example to those who were to believe in Him for eternal life. See his humility. For this reason, he says, I received mercy — that no one among those who have sinned should henceforth despair, but should remain hopeful, since Paul, the chief of all sinners, was saved. And he shows through this that he was not even worthy of forgiveness, but received the love of God for the sake of the salvation of others. He did not say: that He might display in me longsuffering, but: His perfect longsuffering — as if saying: I had sinned beyond measure and stood in need of every mercy and of all His love for mankind, not of a partial one, as with those who are sinners only in part. As an example, he says — that is, as a pattern, as a consolation, as an encouragement to all who desire to believe.

³¹ To the King of the ages, immortal, invisible, the only wise God, be honor and glory forever and ever. Amen. Since he had spoken great things about the Son — that He saves even those who have been given up for lost — he now ascribes glory to the Father as well, lest anyone suppose the Father is being robbed. And all these things are common to the Son also. For He too is King of the ages. If He is Creator of the ages, how is He not also King, immortal, invisible in His divinity, and the only wise? For He Himself is the Wisdom of the Father. And these things apply to the Spirit as well — for he said the only wise not to the exclusion of the Son and the Spirit: God forbid. But since both angels and men possess wisdom, he shows that God alone is wise in the proper sense, as the Fountain and Cause of wisdom; while all other beings that possess wisdom hold it by participation. Honor and glory are to be rendered not through words alone, but through deeds as well. The former shows us to be merely grateful; the latter makes us also His imitators, which is greater. For the glory rendered through words He requires so that we may love Him, attend to Him, and obey Him — and thereby we ourselves benefit, just as one who admires the glory of the sun’s light benefits himself, since he rejoices in the light and uses it for his works; whereas one who ignores the glory of the light has harmed himself by not using it in his labor.

³² This charge I entrust to you, child Timothy. Since he had used the word “charge,” and a charge is issued in a more authoritative manner, he added: child Timothy. For I say these things, he means, not with authority but as to a child. He also used the word “entrust,” to make clear the exactness of the keeping required and that what we hold is not our own but God’s. What He has given, therefore, we are bound to guard.

³³ In accordance with the prophecies that were made beforehand about you. The dignity of teaching and of the priesthood is great, and requires the vote of God, that the worthy man may receive it. In antiquity, priests were appointed by prophecy — that is, by the Holy Spirit, for prophecy also speaks of present things. Thus Timothy also was chosen for the priesthood. And since he speaks of prophecies in the plural, perhaps when he was first taken on as a disciple, and when he was circumcised, and when he was ordained by laying on of hands — all these occurred with prophecy. He says then: I charge you in accordance with the prophecies made beforehand about you — that is, looking toward those prophecies, and as it were instructed by them as to what you must do, I urge you to walk worthily of them and not to put them to shame.

³⁴ That you may wage the good warfare in them. What I charge you is this: wage the good warfare in them — that is, do not transgress their laws, but just as they chose you and for what purpose they chose you, wage the good warfare. For there is also an evil warfare, when one offers one’s members as weapons to sin and impurity. He used the term “warfare” to show that there is a fierce battle for all, and most of all for the teacher. Therefore one must be sober and display no slackness.

³⁵ Holding faith and a good conscience. Do not suppose, he says, that it is enough for you to have been ordained with prophecy; you must also hold faith, so as to rightly divide the word, and a good conscience — that is, to have acquired a life free from reproach. From this comes the good conscience, so that you may also be able to preside over others. For just as the general must first be a good soldier himself, so the teacher must himself possess the things he demands of his disciples. And from this let us learn that even if we are teachers, we should not think it beneath us to receive the requests and admonitions of those who are above us.

³⁶ By rejecting this, certain persons have made shipwreck of their faith. “This” plainly refers to the good conscience. And rightly so, for when one’s life is impure, corrupted doctrines are also born from it. For in order not to be tormented by the fear of things to come, those who live impurely persuade themselves that everything in our teaching is false. And he who has rejected the faith and committed everything to reasonings makes shipwreck of the faith. For faith is a harbor free from storm, setting the mind in calm; but speculations are waves that carry the mind about hither and thither as if into a pitiful shipwreck, dashing it against rocks, or drowning it altogether.

³⁷ Among whom are Hymenaeus and Alexander. Do you see how from ancient times there were those who taught falsely, who kept away from the faith and followed reasonings and speculations? Therefore even now, do not be discouraged when you see people like this, but stand your ground.

³⁸ Whom I have delivered to Satan that they may be taught not to blaspheme. How is Satan, who chastises others, not chastised himself? He did not say, that he may chastise, but that they may be taught. For it is not Satan who accomplishes this; rather, it results from the outcome. Just as executioners, filled with ten thousand evils, become a cause of sobriety for others, so it is with the devil. Why did Paul not punish these men by his own power, as he did with Elymas Bar-Jesus, or as Peter did with Ananias? So that together with the severity of the punishment there might also be the greater humiliation, and to show that he commands even Satan, making him thereby more formidable. Rather, I should say that those who were unbelievers he punished himself, so that they might learn that they cannot escape notice — for Ananias too was an unbeliever, still in a state of testing. But those who had already learned this and then turned away he handed over to Satan, showing them that they had been held in check not by their own power but by that of the apostles themselves. Or again: those whom they wished to correct they did not punish themselves, but those who were beyond correction they punished themselves. But how was someone handed over to Satan? He was expelled from the Church, cast out from the flock, and handed over naked to the wolf. For just as of old the cloud encompassed the tabernacle, so the Spirit encompasses the Church of Christ. If one is outside the Church, he is also outside the Spirit, and is henceforth wretched and easily seized — such is the penalty of excommunication. And God Himself, by handing sinners over to diseases and afflictions, chastises them by these means. For when we are judged, he says, we are chastised by the Lord. Note also that seeking to probe divine things by human reasonings is blasphemy. For it is an insult to divine things to suppose that they can be grasped by human reasonings.

2 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter Two

¹ I urge therefore first of all that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in positions of authority. First of all — that is, in the daily liturgy. For the priest, as it were the common father of the inhabited world, stands caring for all, just as the God whom he serves. See how broadly grace extends. For Jewish prayers were not of this kind. He did not say at once: for kings, lest he seem to be flattering them; but having first said: for all people, he then added: for kings. For even if the kings are unbelievers, one must pray for them — since at that time they were such. And two benefits result from our praying for all: the enmity we bear toward some is dissolved, for no one can be hostile toward the person for whom he makes supplications; and furthermore they themselves become better, both because their wickedness is changed through the cooperation of prayers, and because they are no longer driven to savagery against us. For how great a thing it was for those who were being slaughtered to hear that the very ones being slaughtered by them were praying on their behalf! “Supplication,” “prayer,” and “intercession,” as bearing the same meaning, are used by the Apostle for emphasis, demanding by the accumulation of terms that what he enjoins be done without fail. Some, however, have painstakingly distinguished among them: supplication is a petition offered for deliverance from some distress; prayer is an asking for good things; and intercession is a denunciation against those who act impiously, unjustly, or incorrigibly. Note also that we are commanded to give thanks even for the good things that come to others — that He makes His sun rise upon the evil and the good, that He fills all with His goods, both unbelievers and blasphemers. From this we are bonded together in brotherly love and united. For he who gives thanks for the blessings of his neighbor is compelled also to love him. Much more, therefore, ought we to give thanks for what comes to us.

² That we may lead a quiet and peaceable life. Since the soul of a Christian might naturally be troubled if it is commanded, at the time of the mysteries, to pray for unbelieving kings, he adds the benefit, so that we may at least receive the exhortation in this way. Their salvation, he says, is our freedom from care, for they serve so that we may be free from anxiety. How then is it not unjust for them to face dangers for our safety, while we do not even open our lips to pray for them?

³ In all godliness and dignity. He added this because for many people the calm that follows from wars becomes an occasion for luxury and insolence, from which evil doctrines are also born. In order therefore that we may live not in luxury and insolence but in all godliness — “all,” not only in doctrine but also in life (for there is also impiety through one’s life, as when it is said: They profess to know God, but deny Him by their deeds) — and in that godliness which is the most pure and far removed from all heresies. So also in all dignity — not only in abstaining from licentiousness but in every virtue. We must therefore, when at peace outwardly, also be at peace within the soul, conducting ourselves in all godliness and dignity, for then truly we would lead a quiet and peaceable life. For there are three wars: the war of the barbarians, the war brought upon us by those who are personally hostile to us, and the war stirred up within by the passions. The war of the barbarians is ended by the vigor of the kings, and we must cooperate with them through prayers; the other two we ourselves must end — the war from those who hate us, by meeting afflictions with meekness and prayers (“With those who hated peace,” he says, “I was peaceable; they slandered me, but I prayed”); and the war within us, by all the armor of righteousness.

⁴ For this is good and acceptable before God our Savior. This — which thing? The praying for all, both Greeks and heretics. It is good by nature, for we all share the same nature; and it is acceptable to God.

⁵ Who desires all people to be saved and to come to a knowledge of the truth. If He desires all people to be saved, you too desire it, and imitate God. And if you desire it, pray. But if He Himself desires it, someone says, what need is there of my prayers? They contribute greatly to those people, for they draw them toward love, and do not allow you yourself to become brutish toward them; and from this it is likely that they in turn will be drawn toward faith — understand salvation as the salvation of faith. And coming to a knowledge of the truth — that is, of faith in Him, for this alone is the truth.

⁶ For there is one God, and one Mediator between God and men, the man Christ Jesus. Having said that God desires all to be saved, he makes this plain and says: for this reason He also sent His Son as Mediator, so that He might reconcile Him to mankind. How then were not all saved? Because they did not wish it. In saying “one God,” he said this not to the exclusion of the Son, but in contrast to idols. That He is God is clear from the fact that He is also the Mediator. For the mediator stands between two parties and must share in both. Since then the Son of God is the Mediator between God and men, He partakes of both, being both God and man — the same Person in two natures. He is not bare God, for those on whose behalf He was to mediate would not have received Him; nor is He bare man, for He needed to speak with God. He did not speak openly about the divinity of Christ, both because polytheism prevailed and so as not to seem to be introducing many gods himself; especially since not even the phrase “one and one,” when stated, is it fitting to add together and say “two,” but rather “one and one” — such is the reverence of Scripture. For this reason he also did not mention the Spirit, lest he seem to be polytheistic.

⁷ Who gave Himself a ransom for all. Including the Greeks. He then died for all, and yet you cannot bring yourself to pray for them? Note the phrase: who gave Himself. This is directed against the Arians, who say He was handed over unwillingly. What is a “ransom”? Human nature was liable to destruction, but He gave Himself in its place.

⁸ The testimony. That is: through the testimony the Son became the ransom. Or, glossing the word, he now says: by “ransom” I mean the testimony — that is, the suffering. For He came to bear witness to the truth unto death; and indeed He Himself revealed the Father and the true doctrine, and He Himself introduced the true and angelic way of life.

⁹ In its own times. That is, in the times appointed for it.

¹⁰ For which I was appointed a herald and an apostle. I was appointed a herald of this testimony, to proclaim it — that is, the cross and the death of Christ. And not merely as a herald, to preach in one place only, but also as an apostle, to go about everywhere. And besides, the dignity of an apostle is great, and for this reason he lays claim to it.

¹¹ I am telling the truth, I am not lying — a teacher of the Gentiles. He makes his word worthy of trust. For since the other apostles were reluctant in this regard, both because they regarded the Gentiles with aversion and because they did not think them receptive, he says: I myself from this point was set apart as teacher of the Gentiles. Since therefore the Son of God also died for the Gentiles, and I am their teacher, do not be reluctant to pray on their behalf.

¹² In faith and truth. See again the phrase “in faith.” Not in syllogisms, he says, or rational demonstrations, but in faith. Then, lest you suppose that the matter is some kind of deception, he added: in truth. For that which is taught and handed down in faith is not falsehood, he says, but is handed down in truth.

¹³ I desire therefore that the men should pray in every place. How then does Christ forbid praying in every place? For He discourages doing so in public squares and commands entry into the inner room. Yet Christ did not forbid praying in every place; rather, teaching by means of excess that this must not be done for show, He mentioned the inner room — just as when He says: Do not let your left hand know what your right hand is doing, He is not speaking about hands but is expressing the extreme of giving alms without vainglory. Therefore Paul also desires the men to pray in every place, since Christ did not forbid this. He said this in contrast to Jewish prayer, which was confined to one place — namely, the temple in Jerusalem. But for us it is not so, for grace is unlimited; and just as the Christian prays for all, so also he prays in every place.

¹⁴ Lifting up holy hands. It is not the place of prayer that must be exact, but the manner. For he requires holy hands — that is, hands clean from covetousness, from plunder, from murders, from blows, hands that overflow with almsgiving.

¹⁵ Without anger or quarreling. That is, without bearing grudges and without passion toward one’s brother. By “quarreling” he means doubt — that is, one must not approach with ambivalence and hesitation, but with faith and without wavering, that is, without doubting whether or not you will receive what you ask. How then shall this be? If you ask for nothing contrary to His will, nothing unworthy of the King, but everything spiritual; if you approach with holy hands and without anger.

¹⁶ Likewise also the women. I desire, he says, that they too lift up holy hands without anger or quarreling, and without plundering or coveting. For when a woman compels her husband to procure stones and gold ornaments for her, and he covets to get them, she herself surely takes by plunder.

¹⁷ To adorn themselves in respectable apparel, with modesty and self-control. He demands something more from women: to be dressed modestly, not elaborately — for the latter is unseemliness. By “apparel” he means to be completely covered and veiled on all sides, and not to be immodestly uncovered. For he goes on to say: with modesty and self-control.

¹⁸ Not with braided hair, or gold, or pearls, or costly clothing. For she comes to pray, not to dance in the chorus. How then do you devise elaborate plaits for your head, braiding your tresses, hanging some pearls here and wearing others there, and even wearing them on your feet — which is the utmost impudence? And all of this from the tears of widows and orphans and the poor? You strip the widow of her rag so that you may tread on pearls? Is the longsuffering of God not great indeed? You came to ask forgiveness for your sins, and you deck yourself out as though entering the theatre. A fine contrition this! God will surely hear you, wearing as you do the tears of the poor about your person. And if Paul forbids what are merely signs of wealth, how much more should he forbid what are signs of vanity — such as cosmetics smeared on the cheeks, eye-paint under the eyes, a mincing voice, a languishing glance, and the rest.

¹⁹ But with what is fitting for women who profess godliness — through good works. But let them adorn themselves with good works; then in the middle of his thought: for this befits Christian women, those who worship the true God. Or in another sense: since one may profess godliness through words, he added: through good works.

²⁰ Let a woman learn in silence, with all submission. Let the woman be modest not only in dress and apparel but also in her voice. She should not speak at all, he says — not even about spiritual matters — but only learn. And this will be better for her if she keeps silent.

²¹ I do not permit a woman to teach or to exercise authority over a man; she is to remain silent. He has removed every pretext for a woman to speak. For since he commanded her to be silent, lest they speak under the seemly pretext of teaching, he says: let them not teach, for that is for them to exercise authority over and to dominate the man. But the woman was commanded to be in submission: For your longing, he says, shall be for your husband. Therefore it befits her to keep silence, for through silence she will best display her submission. Know also that Paul does not forbid a woman to teach absolutely, but in the Church; for in private she is not forbidden, since Priscilla also taught Apollos, and a faithful wife teaches her husband.

²² For Adam was formed first, then Eve. Since, he says, the male sex enjoyed the prerogative of precedence in being formed, and Eve was fashioned second after him, all other women also ought to hold second place to men and to be in submission. For what occurred at that time with Adam and Eve pertained to the whole race of men and of women.

²³ And Adam was not deceived, but the woman was deceived and became a transgressor. How was Adam not deceived? Because not even Scripture says so; rather, the woman says: the serpent deceived me, but Adam does not say: the woman deceived me, but that she gave to me. And it is not the same to be persuaded by a fellow-being and helper as to be persuaded by a beast that is a slave and subject. The latter is therefore deception. So, in comparison to the woman, he says that Adam was not deceived. Yet Adam too did not see that the tree was beautiful to eat; it was the woman who saw it and was deceived, and then gave it also to her husband. Thus she was led astray by desire, while he was persuaded by the woman. He says then: Once the woman taught and brought down everyone; therefore let the female sex not teach, for it is volatile and easily influenced and easily led astray. Note that he did not say: and Eve, having been deceived — but: the woman, speaking about female nature itself. For just as in Adam all human nature died, so also through Eve volatility passed over to all women; and it was on account of this volatility that the transgression first found place in Eve herself.

²⁴ Yet she will be saved through childbearing. Who? Eve? No, but the woman — that is, female nature. Do not be downcast, he says, O women; God has given you an occasion for salvation: childbearing — that is, the raising up of those born in a good way. For it is not enough merely to give birth; one must also educate the children. For this is truly childbearing; otherwise it is not childbearing but child-destruction for women. What then of virgins? What of the barren? Are they therefore lost? God forbid — he does not say this, that they cannot be saved by their own virtue, but that the rearing of children too will be for women an occasion of salvation. For it is obvious that a woman who is virtuous rears her children in virtue as well. So the virtue inherent in her produces also the virtue transmitted to the children. Therefore the virgin who possesses virtue will undoubtedly be saved. And it seems to me also that since he had forbidden the woman to teach, as if comforting her, he now gives her those whom she may teach. For if you desire to teach, teach your children. Some, however — I know not how — have understood “childbearing” as referring to the Theotokos. For she, by giving birth to the Savior, saved women, they say. But such an interpretation is wholly disconnected from what follows. Listen:

²⁵ If they remain in faith. The children — if they guard the pious faith and the doctrines.

²⁶ And love. That is, in right conduct. For faith alone does not suffice; the sum and fountain of right conduct is love.

²⁷ And holiness with self-control. By “holiness” he means the purity of the body. And since not all are virgins, he added: with self-control. For self-control is the term used of those who have engaged lawfully in marriage; or he simply means by self-control modesty in general. What then of the mother who, though herself evil, rears her children well? It is unlikely that this would happen. Nevertheless, if it does, she will also receive a reward for this. But what of one who, though good herself, rears them badly? If she is careless and gives in to them, she will suffer the fate of Eli. But if she does everything and takes care, and yet cannot improve them — which would rarely happen — she nonetheless will receive the wages of her toil, since even the Son of God, doing and saying all things, had but few who were persuaded by Him.

3 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter Three

¹ Faithful is the saying. Since it was uncertain that mothers would be able to enjoy the virtue of their children, he says, Faithful is the saying — what has been spoken is not false; let no one doubt it.

² If anyone aspires to the episcopate, he desires a noble work. In what he ordains for Timothy concerning the bishop, he is speaking to all throughout the inhabited world. If anyone, he says, aspires to the oversight, I do not forbid it; for he desires a noble work. But let him not covet only the authority and the dominion — since even Moses desired the work, not the authority. For he stood on behalf of the one who was wronged, striking down the one who did wrong. For the word episcopate is derived from overseeing all.

³ The bishop therefore must be above reproach. That is, possessing every virtue, so that neither others nor he himself find anything to lay hold of against him. Therefore if anyone is conscious of a sin within himself, let him not even desire the office from which he has expelled himself by his own deeds. For the ruler must be a luminary, so that all who look to him are illumined and guided.

⁴ The husband of one wife. But if the married man is anxious about the things of the world, and the bishop ought not to be anxious about the things of the world, how does he say, husband of one wife? Some indeed say that he was hinting at the man who has come away from a wife; but if that is not the meaning, he says: let him have one wife, yet as though he had none — that is, not enslaved to her desires. He does not legislate by this that the bishop must necessarily be married. For how could he who says, I wish all to be as I myself am? But since the circumstances of that time demanded such things, he says: if it should come to pass, let him be the husband of one. This also on account of the Jews, for polygamy was permitted to them. But some have thoughtlessly said that the Apostle speaks here of the Church — that the bishop, they say, must not move from Church to Church; for that is adultery.

⁵ Vigilant. That is, keen, discerning, quick of mind, not overwhelmed by anxieties and despondency, but always wakeful, so as to see all things and attend to all.

⁶ Self-controlled. That is, restrained and composed.

⁷ Dignified. That is, of dignified bearing.

⁸ Hospitable. For if he shows kindness only to those who are natives, he is partial. He must therefore be more open-handed toward strangers; for this above all shows love for the brethren.

⁹ Apt to teach. The qualities mentioned before are required even of those who are governed; but this above all others must be present in the bishop.

¹⁰ Not given to wine. He does not here mean the drunkard, but the insolent man, the arrogant one.

¹¹ Not violent. He does not mean, he says, one who does not strike with his hands, but one who does not strike the conscience of the brethren inopportunely.

¹² But gentle, not quarrelsome, not a lover of money. He teaches how one would be neither given to wine nor violent: if he be, he says, gentle and not quarrelsome. And since he said above that he must be hospitable, he now adds not a lover of money — at once teaching what the hospitable man is, namely, one who is not a lover of money, and also so that he might not accumulate treasure under the pretext of the strangers.

¹³ One who manages his own household well. This even those outside the Church say, that one who is a good household manager may quickly become a good governor of the city as well.

¹⁴ Keeping his children in subjection with all dignity. For he must furnish examples from his own home. For who would believe that he will bring another under subjection, who has not brought his own son under subjection? How will he make others dignified, who has allowed his own flesh and blood to live without dignity? And by all dignity he means dignity in word and bearing and deed, toward all and at all times.

¹⁵ But if a man does not know how to manage his own household, how shall he care for the Church of God? For the household is nothing other than a small Church. If therefore he has been unable to manage what is small, limited, and easy to comprehend, how will he govern the judgments of so many souls without reproach? Now it is worth inquiring why he who demands of the laity, Put to death therefore what is earthly in you, and again, Those who belong to Christ have crucified the flesh, now demands of the bishop comparatively little things unworthy of so great a height — that he be not given to wine, not violent, and the rest. And yet Christ commands that we take up the cross, and says, The good shepherd lays down his soul for the sheep. Paul ought, then, to have demanded that the bishop pursue a kind of angelic life, passionless, commensurate with the height of the dignity. Listen, then: the exactness of such a life would have left few who could be found qualified; yet bishops were needed in great numbers, to lead in every city. Therefore he required a measured virtue, one that many could attain. But now — alas! — how far have we bishops fallen, so that not even the shadow of this modest virtue is to be found among us! Spare us, Lord.

¹⁶ Not a recent convert. He does not here mean a younger person — since Timothy himself was young, as we shall learn from Paul’s saying, Let no one despise your youth — but rather one who has been newly catechized. For I, he says, planted. Since they were coming from among the Greeks and being baptized, he says: let not one who is newly baptized be immediately elevated to so great an office.

¹⁷ Lest, being puffed up with pride, he fall into the condemnation and snare of the devil. If before he becomes a thorough disciple he becomes a teacher, he will be inflated with pride, he says, and will fall into the condemnation and sentence of the devil — that which the devil himself incurred through his own arrogance.

¹⁸ Moreover he must have a good testimony from those outside. That is, from the Greeks, so that even they may have nothing to lay hold of against him, but rather may be led to revere him. What then if he appears good but is not? This is difficult. For enemies find fault even with the most scrupulous. Nevertheless he did not leave this requirement standing alone, but spoke it along with the other virtues, saying: he must also have a good testimony. What then if they slander him idly, acting out of malice? That cannot be: for even enemies revere the man whose life is beyond reproach. They may slander his doctrine, not his life — just as they did not call the Apostles fornicators or licentious, but deceivers, and said it was only a matter of preaching. But even if we grant that this happens, and that a man is slandered by false accusation, let him not be appointed bishop. For the souls of some must not be thrown into confusion on account of the luminary. Let your works shine, he says, so that men may see them. And if he must have testimony from enemies, how much more from friends.

¹⁹ Lest he fall into reproach. For he is likely to be reproached by the Greeks; which is also an obstacle to the preaching.

²⁰ And the snare of the devil. Either because they will quickly destroy him, or because he will fall into the same sins as they. And the very fact of being set over many is itself a diabolical snare.

²¹ Deacons likewise. Why did he pass over the presbyters? Because what he said concerning bishops applies to presbyters as well. For they too have been entrusted with the teaching and oversight of the Church, differing only in the laying on of hands. He says then that the deacons likewise — that is, they too must have such qualities: to be hospitable, gentle, peaceable, and so forth.

²² Dignified. They must have, he says, dignity in addition to the things already mentioned.

²³ Not double-tongued. That is, underhanded and deceitful — thinking one thing and saying another, and saying different things to one person and different things to another.

²⁴ Not addicted to much wine, not greedy for base gain. He did not say not drunkards — for that would be far too obvious — but not given to much drinking. For even if they do not get drunk, excessive drinking nonetheless slackens the vigor of the soul. And in former times those who entered the sacred precincts made no use of wine whatsoever. One who is greedy for base gain is one who refuses no profit from any source whatsoever. Take not greedy for base gain here as equivalent to not a lover of money.

²⁵ Holding the mystery of the faith with a pure conscience. That is, together with keeping the teaching orthodox, they must also have a blameless life. For a pure conscience belongs to a life that is above reproach.

²⁶ And let these also first be tested; then let them serve, being found blameless. Just as, he says, I required the bishop not to be a recent convert, so likewise let these not be advanced without being tested, but let them first be tried by time and found blameless. As one would not entrust the management of a household to a newly purchased slave before he has proven himself over time.

²⁷ Women likewise, dignified. He is not speaking here of women in general, but of deaconesses. For this office is very necessary and useful to the Church. If he were not speaking of them, what need would there be to insert a discussion of women in the middle of his discourse about male deacons?

²⁸ Not slanderers. That is, not tale-bearers — which is the habit of old women who go around from house to house and whisper one person’s affairs to another.

²⁹ Vigilant. That is, wide awake and vigilant. Since this sex is light-minded and easily deceived, they must, he says, be wakeful and quick of mind.

³⁰ Faithful in all things. That is, possessing steadfastness both in word and in deed.

³¹ Deacons must be husbands of one wife. See how he requires of deacons the same virtue as of bishops. For they too must be pure and above reproach.

³² Managing their children and their own households well. He places the management of the children everywhere, lest by this the rest be caused to stumble.

³³ For those who have served well acquire for themselves a noble standing, and great boldness in the faith that is in Christ Jesus. By standing he means advancement. For those who have shown themselves wakeful in the lower offices will quickly advance to the higher ones, so as to have great boldness in the faith — that is, to become more honored, not in worldly dignities nor in wealth, but in the faith, that is, in all the words and deeds that accord with the faith. Such are those who shine in the Church, having risen from deacons to the rank of presbyter and bishop.

³⁴ These things I write to you, hoping to come to you shortly. But if I am delayed, so that you may know how one ought to conduct himself in the household of God. So as not to cast the disciple into despondency by these directives, as though Paul were never going to see him again, he says: I do not write these things because I am no longer intending to come; on the contrary, I shall come — yet if it should happen that I am delayed, so that you may have a pattern of how one ought to conduct himself. Well did he say hoping. For since he was led by the Spirit and did not know where he must go, he naturally expresses uncertainty also about coming to Timothy.

³⁵ Which is the Church of the living God. Do not say that it is men who constitute it — for it belongs to the living God, that is, to one who is terrible and who avenges, not to one who is dead and powerless, as are the gods of the Greeks.

³⁶ The pillar and foundation of the truth. Here he also compares the Church with the Jewish temple, and says: That temple contained types and shadows — bells, pomegranates, and the high priest with his sacrifices. But the Church is the very constitution of the truth. For all that is accomplished within it is true and nothing shadowy, as were the things of the Law. Instead of bells, a radiant proclamation; instead of pomegranates, a life adorned and bearing fruit within; and as high priest, the Son of God; and as the great sacrifice, his divine body.

³⁷ And confessedly great is the mystery of godliness. The economy on our behalf is a mystery — and great, and a mystery of godliness, and confessedly great. For no one doubts concerning it. But how is it a mystery, which everyone knows? Principally, not everyone knows it. And even if all know it now, before this it was not manifest to all. Moreover, that God became incarnate all know; but how, that is hidden. And for this reason it is a mystery. Behold the love of God toward us, that he has made known to us his mystery at all.

³⁸ God was manifested in the flesh. Since Paul, in his ordinations concerning priests, said nothing of the sort found in Leviticus, he says: let no one marvel that I do not go into such minute particulars. Ours is something great, and nothing like that is found there. For here God was manifested. How? In the flesh. For in his divinity he is invisible.

³⁹ Vindicated in the Spirit. Either this means: that although he had done everything for the salvation of men and yet had not persuaded certain obdurate ones, he was nonetheless vindicated, having done his part; or it means that he committed no sin, neither was deceit found in his mouth. But those who were righteous under the Law were held under a spirit of bondage — for the Law carried with it fears and punishments, not having the spirit of adoption. But the Lord fulfilled all righteousness in the Holy Spirit, being consubstantial with the Spirit and having the Spirit as His natural companion, and through himself granting us also to be justified in him. For those who are righteous according to the Gospel are truly spiritual, excelling by far those who were justified under the Law in former times.

⁴⁰ Seen by angels. O mystery! Together with us, the angels beheld the Son of God — they who had not seen him before. For lo, he says, angels came and were ministering to him. And simply from the time of his birth until his ascension. For even at his birth angels sang hymns and brought good news to the shepherds; and at the ascension angels were ministering.

⁴¹ Proclaimed among the nations, believed on in the world. Among the nations who had been given up for lost, who had been discredited — and not only proclaimed, but also believed on by the whole world, which is a great sign of the power and truth of him who is proclaimed.

⁴² Taken up in glory. That is, upon the clouds, with angels attending. And that he went up into heaven — unlike Elijah, who went up as if into heaven — not to mention that the very fact of being taken up is itself glory.

4 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter Four

¹ Now the Spirit speaks expressly. That is, openly, plainly, and not in shadowed fashion, as the Law and the Prophets spoke.

² That in later times some will depart from the faith. Because he said above that some had suffered shipwreck concerning the faith, he says here: Do not be surprised that some are now judaizing — a time will come when things will be worse, on the part of those who make a pretense of being Christians. For he is speaking of these things not about the Jews (who belonged to earlier times and even then), but about the Marcionites, the Encratites, the Manichaeans, and all the rest of that same workshop.

³ Giving heed to deceiving spirits and doctrines of demons. For moved by these, they slander both foods and marriage. He is also hinting at all the other heresies, for all of them arise from deception and doctrines of demons. He does not mention them explicitly here, lest he thereby already sow them into souls; but the one that had already begun — namely, the rejection of foods and marriage — this one he does set forth plainly.

⁴ Speaking lies in hypocrisy. That is, the very falsehoods they utter they do not utter through ignorance, but knowing them to be false, they play-act at teaching them as truths.

⁵ Having their own conscience seared with a hot iron, forbidding to marry. That is, they are of wicked life; and because they are inwardly conscious of great impurity, on that account their conscience bears the indelible brands of a filthy life, and so it slanders marriage. For if their life were pure, their conscience would itself be clean and would not slander what God has blessed. As a man with a sick stomach slanders food while himself harboring foul humors within, so also they. What then? Do not we ourselves forbid marriage? God forbid! Rather, we urge those who do not wish to marry toward virginity — and indeed virginity is more honorable. But marriage is not therefore without honor, just as silver is not without honor merely because gold is more precious. For what is more honorable is more honorable than something honorable; what is more beautiful is more beautiful than something beautiful — not than something evil. He who is able, then, let him keep the gold of virginity; but if he cannot, let him embrace the silver of marriage.

⁶ To abstain from foods which God created to be received with thanksgiving by those who believe. One must not take the word “forbidding” from the preceding clause and carry it over here, but must supply from outside the phrase “advising to abstain from foods.” But what of this: did God not create these things for unbelievers as well? Yes, but they themselves exclude themselves. What then — is luxury not forbidden? Indeed it is, most emphatically — but not the partaking itself. For partaking has its proper measure, whereas luxury has excess. And even luxury itself is forbidden not as being unclean, but because through excess it dissolves the soul.

⁷ And who have known the truth. Therefore the Jewish observances were a figure — for now there is the truth. The Jews were restricted from many things not as from things unclean, but to restrain them from luxurious living, and so that being hemmed in by those many restrictions, even while slaughtering oxen and sheep, they might come to know what gods the Egyptians had acquired. By “truth,” then, you may understand either faith in Christ, or simply, “those who have come to know the truth” — of which truth he immediately proceeds to say more.

⁸ For every creature of God is good. For all things, he says, are very good. And by saying “creature of God,” he hinted at all edible foods. And already he cuts away in advance the heresy of those who introduce an uncreated matter and say these things belong to it.

⁹ And nothing is to be refused if it is received with thanksgiving, for it is sanctified through the word of God and prayer. If then it is sanctified, does it follow that it was previously unclean? By no means; but he states this as a concession. For first, by way of direct assertion, he says that nothing is unclean; then by way of concession he says: Let us grant that something becomes unclean — yet you have the remedy: make the sign, give thanks, glorify God, and the uncleanness falls away. For thanksgiving cleanses all things. But the ungrateful person is himself unclean and defiled. Can we therefore cleanse even food offered to idols in this way? Yes, if we do not know that it is food offered to idols; but if knowing this we partake of it, we are unclean — not because that thing is offered to idols, but because we have transgressed the commandment that forbids sharing in the table of demons. Thus your own will has been defiled as one who has disobeyed; the food was not foul by nature.

¹⁰ If you instruct the brethren in these things, you will be a good minister of Jesus Christ. In what things? That the mystery is great; that to abstain from marriage and foods in such a fashion belongs to demons; and all the other things he said beforehand. And what is “instruct”? It stands for “advise.” He did not say “command,” for there is no question of authority here.

¹¹ Nourished in the words of faith and of the good teaching which you have followed. He said: instruct others in these things; now he says: and you yourself, being nourished — that is, continually turning the same things over, and as it were ruminating on them. For to indicate the unceasing attentiveness to such things he used the word “nourished.” Just as we receive bodily nourishment continually, so also must we continually be nourished in the words concerning the faith.

¹² But reject profane and old wives’ fables. That is: to your own people counsel the things I have said; but toward the perverse, do not even descend to debate — for it is not possible to benefit them, unless at some point a scandal should arise, as though we were avoiding the contest with them out of weakness. By “fables” he means the Jewish observances, either as having been corrupted, or on account of their being out of season. Consider a man of thirty who wishes still to nurse at the breast — how laughable he would be on account of its being out of season. “Old wives’ fables,” then, because they are grown old; “profane” and impure, because they stand in the way of faith. For to bring under fear a soul that has risen above such things — this is the mark of impure precepts.

¹³ But exercise yourself toward godliness. That is, toward pure faith and upright life — for this is godliness. Training and unceasing toil are therefore necessary; for the one who trains even when there is no contest strives to produce sweat.

¹⁴ For bodily exercise profits a little. Some say that fasting is bodily exercise — but it is not; for fasting is spiritual. Rather he means the physical training of the body, which, though it involves great labors, profits the body but little, and only for a time.

¹⁵ But godliness is profitable for all things, having the promise of the life that now is and of that which is to come. Here, he says, godliness restores the person. For the one who is conscious of nothing wicked in himself rejoices even here, holding firm the assurances of the good things to come, and there too lives the true life. By comparison, then, he shows the surpassing excellence of godliness.

¹⁶ This is a faithful saying and worthy of all acceptance. That is, it is true, and worthy to be received by all without question. What saying? That godliness profits both here and hereafter. Throughout the whole Epistle he adds this and does not need to construct an argument for it but simply declares it — for his discourse was addressed to Timothy.

¹⁷ For to this end we both labor and suffer reproach, because we have set our hope on the living God. He shows what godliness is, namely the very thing the apostles themselves pursue; and he establishes how it holds the hopes of the life to come, saying: “to this end,” that is, for this reason, we both labor and suffer reproach. For why would we be cut to pieces, unless we expected the things to come which the living God will give us after death? Here on earth soldiers who have fought in the vanguard for a king often lose their reward when that king dies in the meantime; but our King lives forever, and therefore gives forever.

¹⁸ Who is the Savior of all men, especially of those who believe. That is, He wills the salvation of all both here and hereafter, but He shows even greater care here for those who believe. For if He Himself had not saved them, how could they have stood firm while being warred upon by all? Through these words he also urges Timothy toward the dangers. Do not lose heart, he says, having such a God; nor invoke the help of others — but set your hope on Him, for He lives and He is the Savior.

¹⁹ Command and teach these things. Among practical matters, some require teaching and some require command. Concerning robbery, for instance, one ought not to teach but to command — that is, to forbid with greater authority; but concerning the giving up of one’s possessions, or virginity, or how one ought to believe, in these cases teaching is needed. Therefore the Apostle places both: Command and teach. In another way: when we do something knowing it to be evil, we need a command; when we do it out of ignorance, we need teaching.

²⁰ Let no one despise your youth. Since the common presumption counted youth a thing easily despised, he says: Command more authoritatively, and let no one despise you — for the teacher must indeed be beyond contempt. But where then is meekness? Where one ought to avenge wrongs done to oneself, let him be meek; but where the salvation of others demands sternness, let him command with boldness. Or rather: demonstrate a seemly life, and your youth — naturally vulnerable to contempt — will not be despised but rather admired. He therefore adds:

²¹ But be an example to the believers. That is, be the archetype of life and the rule of an excellent conduct.

²² In word. So as to converse with ease and to have one’s word ready and prepared.

²³ In conduct. Either in one’s manner of life, or in the order of the Church.

²⁴ In love. Toward all.

²⁵ In spirit. Either in one’s spiritual disposition, or in the gift — so as not to be puffed up on account of it.

²⁶ In faith. In right and undoubting faith, as when one believes God even in matters that seem impossible.

²⁷ In purity. That is, in chastity, virginity, or also self-control.

²⁸ Until I come, give attention to reading. If he commands Timothy to give attention to the reading of the divine Scriptures, what then must we do? And Paul himself would surely have given attention to this until the very end, since he urged it upon others. He also comforts him by saying “Until I come,” giving him the hope that he will see his teacher — for it was natural that he, left as an orphan, should be longing for Paul. And why did he say “until I come”? Because since it was likely that Timothy, being young, was ignorant of many things and stood in need of Paul’s presence in order to learn them, he says: Until I come, read the Scriptures, and from them you will obtain, as much as is possible, the things prescribed by law. But when I come, I myself will set forth for you the rest.

²⁹ To exhortation. Exhortation toward those who are grieving, or toward others who are in a state of laxity.

³⁰ To teaching. Teaching addressed to all simply, and concerning every matter.

³¹ Do not neglect the gift that is in you, which was given to you through prophecy. He here speaks of the gift of teaching, which Timothy received when he became a bishop. “Through prophecy” means by command of the Spirit, as was also said earlier.

³² With the laying on of the hands of the presbytery. That is, of the bishops — for it was certainly not the presbyters who ordained a bishop. Note the awesome thing: what power the laying on of priestly hands possesses.

³³ Meditate on these things, be absorbed in them. He charges him repeatedly concerning the same matters, to show that above all else the bishop must be occupied with them.

³⁴ So that your progress may be evident to all. Not in your manner of life only, but also in your teaching word. Note that he wished him to become great and admirable in this respect as well.

³⁵ Take heed to yourself and to your teaching, continue in them. That is: attend to yourself, and also teach the rest.

³⁶ For in doing this you will save both yourself and those who hear you. For the one who is nourished in the words of teaching first benefits himself, even as he exhorts others, piercing his own heart with compunction.

5 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter Five

¹ Do not rebuke an older man, but appeal to him as a father. He is not speaking about the one who holds an office of dignity in the Church, but about any man who has grown old. What then if such a person stands in need of correction? Approach him in this manner, he says, as you would a father.

² Older women as mothers. For since being reproved is burdensome — and especially when the reproof comes from a younger man and is directed toward an elderly person (for then the presumption is threefold) — heal it, he says, by gentleness.

³ Younger women as sisters. Since youth carries with it a boldness and does not readily receive reproofs, let forbearance serve as the mediator, he says.

⁴ In all purity. Since dealings with younger women give rise to suspicion, and yet the bishop must have dealings even with such women, you, he says, conduct yourself in all purity — meaning not only that you guard yourself from the sin of intercourse, but also from every occasion that gives rise to suspicion. He enjoins these things upon Timothy not for Timothy’s own sake, but for the sake of us who come after, that we may guard ourselves against suspicions.

⁵ Honor widows who are truly widows. Why does he say nothing at all about virgins? Perhaps because at that time there were as yet none there. He commands that widows be honored, because they have no husbands to take their part, and their condition seems a matter of reproach and ill repute. For this reason they have great need of honor from the priest. And most importantly, they deserve it insofar as they are truly widows. Who these are you will learn as he proceeds. So then, it is possible to be without a husband and yet not be a true widow. The word honor means: show mercy to them and supply their necessities.

⁶ But if any widow has children or grandchildren, let them first learn to show piety toward their own household. That is, let the children and grandchildren learn to honor their own mother, to do good to her and to provide for her; for this is what he means by showing piety — caring for an aged mother or grandmother. Indeed, the dignity of parents is a divine dignity; so that, on the contrary, failing to care for an aged parent is impiety.

⁷ And to make repayment to their forebears, for this is acceptable before God. To their forebears — that is, to their mother and grandmother. Mark the wisdom of Paul, how he sets before them what is agreeable to conscience — namely, I say, the repayment of one’s forebears in return for the nurture and upbringing they provided. And he adds a further reason: that this is acceptable to God as well.

⁸ But she who is truly a widow and left alone has set her hope in God. He said above, Honor widows who are truly widows, and having inserted in the middle the case of those who are not truly widows — namely, those who have children whose duty it is to care for them — he now declares who the true widow is. She is the one who has no guardian, neither child nor grandchild, but hopes in God alone; and she it is who must be honored and shown mercy with a full provision of necessities.

⁹ And continues in supplications and prayers night and day. Fittingly so. For since she has no one else, she takes refuge in God. And since it was natural for them to be grieved, as women left without any protector, he consoles them as those who have God in place of all others. For even if the woman who raises children receives a reward, your own dignity has not been diminished by reason of your having no children.

¹⁰ But she who lives in pleasure is dead even while she lives. Since many choose widowhood in order to act as they please with greater license, he says that she who lives in pleasure, even if she seems to live this perceptible life, is dead in the spirit. Now if he does not permit a woman to live in pleasure — where nature plays its part throughout and age often adds its own weakness — what would men who live in pleasure say for themselves?

¹¹ Command these things as well, that they may be above reproach. Do you see that he wishes this matter to be treated as a law? For he does not leave it to one’s choice to abstain from luxury, but forbids it as though it were a sin. The word command means this: with strictness, prevent such things from being dared.

¹² But if anyone does not provide for his own, and especially for those of his own household. The woman who lives in pleasure, he says, has therefore perished and is dead because she expends all her care upon herself. For one ought to provide for one’s own — that is, for the faithful — and most especially for one’s own household, meaning one’s blood relatives, with every kind of provision, both for the soul and for the body.

¹³ He has denied the faith. How so? Because his works are not those of a believer. For if he believed in God, he would hear him saying: You shall not overlook those of your own kindred. They profess to know God, he says, but by their works they deny him.

¹⁴ And is worse than an unbeliever. Because the unbeliever, even if he may disregard strangers, does not disregard his own, being at least obedient to nature; but this man overturns and wrongs both the law of God and the law of nature. Who could believe that such a man has natural affection toward strangers? And if he shows mercy to strangers, how is that not mere vainglory? Reason further: if the man who does not provide for his own is worse than an unbeliever, where shall the man who wrongs his own be ranked? And note that one’s own virtue is not sufficient for salvation if, being virtuous oneself, one neither teaches nor exhorts one’s own blood relations.

¹⁵ Let a widow be enrolled who is not less than sixty years of age, the wife of one husband. Since he said above that she who lives in pleasure and does not provide for her own is unworthy of enrollment among the widows, he now teaches us what she must have. First, he sets down precise rules about age, and the reason he will state as he proceeds. For he does not simply admit any woman of sixty years; for even such a one can be unworthy. Then he also requires that she have been married only once, as a sign of dignity and love of self-control. Hear also what follows.

¹⁶ Well attested in good works. This is what properly qualifies her for enrollment; and then he enumerates the works individually.

¹⁷ If she has raised children. To raise children is not simply to feed them, but to feed them as one ought; just as he also said above: If they continue in faith and holiness.

¹⁸ If she has shown hospitality to strangers. Do you see how he has placed benefactions toward one’s own before benefactions toward strangers? For having first said, If she has raised children, he then added, If she has shown hospitality to strangers. And even if a person should otherwise be in want, at any rate she has a house; for surely she does not dwell in the open air.

¹⁹ If she has washed the feet of the holy. He said this because many receive guests but do not serve them personally themselves, but through their maidservants. Wishing therefore that the widow be diligent and not idle, he bids her serve with her own hands; for idleness rather belongs to the woman who lives in pleasure. And also, so that no one might allege utter poverty as an excuse for not showing hospitality, as having not even a house, he says: And yet washing costs nothing and requires no means. The holy are all those who hold the right faith together with a corresponding life, even if they do not work signs.

²⁰ If she has relieved those in affliction. Both with money and with patronage and intercession.

²¹ If she has earnestly pursued every good work. That is, if she was unable to do it herself, yet she shared in fellowship with another who was doing it, if she assisted in the service. For he urges that bodily service be rendered — such as making a bed, providing rest, the kinds of things women are better suited for.

²² But refuse to enroll younger widows. Why does he prescribe nothing concerning the age of virgins, even though their struggle is greater? Fittingly so: because there the struggle proceeds from a greater eagerness and from a warmer fervor. Moreover, in seeking for virgins that they devote themselves without distraction to the Lord and give heed to the Lord’s affairs, this very seeking produces and demands great exactitude. From this the age too is evident. Again, younger widows have gone astray, and for this reason they themselves provided the occasion for such a regulation; whereas among virgins there is nothing of the sort.

²³ For when they become wanton against Christ, they desire to marry. That is, when they become coy and self-indulgent and grow haughty against Christ, refusing to accept him as their bridegroom, they then fall away into marriage; for they did not choose widowhood by a reasoned judgment. Note also that the widow likewise has Christ as her bridegroom, just as the virgin does.

²⁴ Having condemnation, because they have set aside their first pledge. By pledge he means the covenant. They have broken, he says, their agreement with Christ, and on account of this they have incurred condemnation.

²⁵ And at the same time they also learn to be idle, going about from house to house. In addition to the condemnation mentioned above, they commit another sin as well: learning to be idle from their going about from house to house. For idleness has been the teacher of every evil. So idleness is unsuitable not only for men but for women as well.

²⁶ And not only idle, but also gossips and busybodies, saying things they ought not. Fittingly so. For as they make their rounds from house to house, they carry nothing else but tales from one to another and from that one to yet another, and they are inevitably carried headlong into meddlesomeness — from the prying into everything — and into gossip — from the telling of everyone’s affairs to everyone else.

²⁷ I therefore desire that younger women marry, bear children, manage their households. In the first instance, he says, I wished that they would not break their covenants. But since they desire marriage, I desire it too, condescending to them. For it is better to manage one’s household — that is, to care for and work in one’s own home — than to go about from house to house gossiping and being idle. And by saying bear children, he showed that one ought to enter into marriage for the sake of bearing children, so as to present more souls to God.

²⁸ To give no occasion to the adversary for reviling. For some have already turned aside after Satan. Since he said manage their households, so that he might not seem to give them license for self-indulgence, he added: To give no occasion. Manage the household in such a manner, he says, that your soul not be harmed. And in another sense, here he makes his intention plain as to why he condescended to them: So as not to give, he says, the devil occasion to mock them — women who are brides of Christ yet become as adulteresses through the instability of their youth. For this reason I bring them under the yoke of marriage, lest, being unconstrained, they draw upon themselves the aforementioned evils.

²⁹ If any believing man or woman has widows, let them relieve them. For the widows of the faithful ought not to be supported by unbelievers, lest the faithful seem to have need of them. And by saying let them relieve, he indicated sufficiency, not extravagance.

³⁰ And let the Church not be burdened, so that it may relieve those who are truly widows. Thus the faithful who support their own widows also contribute to the widows of the Church, inasmuch as the Church, not being burdened, therefore supports those it does support more abundantly — namely, the truly widows, that is, those without protectors and left alone.

³¹ Let presbyters who preside well be counted worthy of double honor, especially those who labor in preaching and teaching. Who those are who preside well, the Lord teaches when he says: The good shepherd lays down his life, sparing nothing, for the sake of the care of his sheep. By honor he means the provision of necessities, as is plain from what follows. For teachers ought to overflow with an abundance of necessities, lest, when distracted by these concerns, they neglect their teaching. So also the Levites lived of old. Double honor — in comparison with the widows, or with the deacons, or simply double, meaning great. Now where are those who say that the word is not needed, only the life? Let them hear Paul now, how he especially honors the word, saying: This too is needed, if anything at all is. For when the discussion concerns doctrines, what way of life can avail there? He does not demand the ostentatious word, but the word that is full of the power of Scripture and of sound thoughts, however it may otherwise be expressed.

³² For the Scripture says: You shall not muzzle the ox that treads out the grain; and: The laborer is worthy of his wages. He weaves in testimonies — one from the law and another from Christ. Note from both how it is required that the teacher toil. For threshing is more laborious than all other works. Therefore the teacher too must be prepared for heat and hardships and toil. And in saying the laborer, he indicates that one must not seek self-indulgence and ease. For the laborer is worthy of his wages, that is, of his food. And he shows this from what is greater: for if he is worthy of wages, how much more of food. But the one who is no laborer is unworthy.

³³ Do not admit an accusation against an elder. Must one then admit an accusation against a younger person, but not against an elder or anyone else? God forbid. But it is as if he says: not against any other either, but especially not against an elder. He did not say, Do not condemn, but Do not even receive it at all. For by reason of their age they sin less than the young. By elder here he means the one who has grown old.

³⁴ Except on the evidence of two or three witnesses. Since many things are judged by mere suspicion, there must be, he says, witnesses who provide proof — according to the ancient law. What then if these too should lie? This happens but rarely; and it is possible for such falsehood to come to light when examined at the trial. And it is a goodly thing even to have two witnesses, given that sins tend to be committed in secret. What then if the sins be confessed but there be no witnesses, only an evil suspicion? Concerning this he said above: He must also have a good testimony from those outside.

³⁵ Those who are sinning, rebuke in the presence of all, that the rest also may fear. That is, those who persist in sin and whom you find out upon thorough inquiry — rebuke them sharply and decisively, not to minister to your own anger, but that the rest may be brought to self-control through fear. For the bishop must also be feared. For just as simply condemning without examination is arrogance, so also failing to reprove the guilty is pestilential — spreading the disease to many. How then did the Lord say in the Gospels: Go and rebuke him between you and him alone, if he has sinned against you? Yet even that man, if he persists in his sin, the Lord permits to be rebuked publicly. What then? Does not public reproof give scandal? On the contrary, it gives far more scandal when the sinner is known to all and is not reproved. For this reason God also, having brought forth Pharaoh and Nebuchadnezzar and many others before all, punished them publicly, so that the world might be brought to self-control.

³⁶ I solemnly charge you before God, and the Lord Jesus Christ, and the elect angels. Having discoursed about many matters above, now that he has spoken about judgment he charges him with great and fearful solemnity. For he was not ashamed to do this because Timothy was Timothy, but secured him thereby. For if concerning himself he said: Lest when I have preached to others, I myself should be disqualified, how much more would he not hesitate to do this concerning Timothy? He calls as witnesses both the Father and the Son, so that he may have a ready defense on that coming day, should anything happen contrary to what is right — since he had given instructions. And why does he add the angels as co-witnesses? Because at the judgment the angels will also be attendants standing guard around the Master. And it is our custom to call both those of higher and those of lesser rank as witnesses. Jacob likewise calls both God and a hill as witnesses. And Moses says: I call heaven and earth to witness. For so gracious is our God, that he even accepts servants being called alongside as witnesses. He said elect angels because the demons too are angels, but rejected ones.

³⁷ That you observe these things without prejudice, doing nothing according to partiality. That is, that you be impartial toward those who are judged, so that there be no prejudging — meaning, that no one should anticipate you and, by predisposing you to his side, cause you to prejudge and pronounce sentence in advance in his favor; and that you do nothing according to partiality — that is, according to affection, inclining toward the one party. Even if it is spelled with an eta, it signifies the same thing: as if he says, one party invites you to assist it; do not therefore act in accordance with that party’s call.

³⁸ Do not lay hands hastily on anyone. He has come now to what is most important and what most sustains the Church — the matter of ordinations — and says: not hastily, meaning not after a first examination nor a third, but after many and exact examinations. For the matter is not without danger. And how so? hear.

³⁹ Nor share in the sins of others. You are responsible for those sins that are about to be committed by him, and therefore, just as you share in his good works, so also in his sins. But you are also liable for the sins of his past, because you overlooked them, and turned darkness into light, and did not allow him to mourn and come to compunction.

⁴⁰ Keep yourself pure. Here he exhorts him concerning self-control.

⁴¹ No longer drink water only, but use a little wine, on account of your stomach and your frequent ailments. Do you see how many labors he bore, and yet still wore himself out further with drinking only water? Learn also not to take it amiss when some counsel us in matters of self-control; for indeed, even to Timothy who had drunk only water to the point of falling frequently ill, Paul gives instruction concerning purity. He did not say use wine, but checked it by adding a little. For health, some say, not for self-indulgence. For youth is an ardent thing, quickly excited by wine. But why did Paul not heal him — Paul, who raised the dead through handkerchiefs? So that even now, when we see holy persons suffering, we may not be scandalized; and so that we may not regard the ancients as being above our own condition, but believe that they too were human beings; and so that Timothy himself might not be puffed up in pride over his virtue. More fully has the blessed John spoken concerning this at the beginning of the book called On the Statues. It also seems that Timothy was by nature prone to illness, not only in respect to his stomach but in other parts as well. For he added: your frequent ailments.

⁴² The sins of some men are evident, going before them to judgment; but for others, they follow after. Since, in giving instruction about ordinations, he said Do not share in the sins of others, it was natural that Timothy might object and say: What then if I act in ignorance? To correct this, he says that some persons sin openly and manifestly, their sins going before them to judgment — that is, condemning them even here and now, walking ahead of them, and these you too can discern. But the sins of others are not visible at first sight, yet perhaps upon examination you will find them. For the phrase they follow after hints at something of this sort. You are therefore able to guard against these as well in ordinations. Or else: even if in this life they go undetected and you ordain them, being altogether innocent in this regard, even so in that life they will not escape notice. For sins are not dissolved with this life, but follow after it. The great Basil, however, received this passage as a separate section standing on its own and not bearing upon the discussion of ordinations — namely, that if someone commits fornication or theft, that sin goes before him to judgment, dragging only him along; but if someone teaches evil things and establishes a school to the destruction of wisdom, his sin follows after him. For it is not extinguished at his death; rather, there are those after him who carry on his corruption — as the wise men of the Greeks, and all who have written in opposition to the doctrine of the Church. These will render account not only because they themselves went astray, but because they have also become the cause of error for those who followed after them.

⁴³ Likewise also the good works are evident, and those that are otherwise cannot be hidden. This is the greatest consolation for those who live uprightly: that either here the good works are manifest — as are those that are not such — or there, where all things are laid bare.

6 Theophylact of Ohrid, Exposition of the First Epistle of Paul to Timothy — Chapter Six

¹ Let all who are under the yoke as slaves count their own masters worthy of all honor, that the name of God and the teaching may not be blasphemed. Charge and teach them, he says, that even if their masters are unbelievers, the slaves should yield to them, counting them worthy of all honor—both that which consists in words, and that which consists in deeds. Do not suppose, because you are a believer, that you are free: you are free by nature, yet a slave in the body; and this itself is freedom—to serve, I mean, for the sake of the name of Christ. For if the unbeliever sees you stiff-necked, he will blaspheme against the doctrine as making men rebellious; but if he sees you yielding with good sense, he will rather marvel at it, as correcting even the habits of slaves, which are most difficult to correct.

² And those who have believing masters, let them not despise them because they are brethren; but rather let them serve them, because they are faithful and beloved, those who partake of the benefit. Do not, because you have obtained your master as a brother through baptism, despise him; but rather serve him all the more for this reason, because he is himself also faithful and beloved—that is, a brother in place of a master. But consider also that he is your benefactor, and stoops down and takes thought for you, to feed you, to clothe you, to afford you every other care. So he has many claims upon you, quite apart from the fact that he purchased you. And by calling him “beloved,” Paul casts out the fear which slaves ordinarily feel toward masters—and which often draws them into hatred—and sets love in its place. Rather let them serve, he says, those who partake of the benefit—that is, the slaves. For he speaks in hyperbaton; between, one must understand, because they are faithful and beloved, the masters. Or take the phrase simply as it stands: those who partake of the benefit—that is, the masters who take thought to do good to their slaves.

³ These things teach and exhort. A teacher, then, needs not only authority—as in the word “charge”—but also gentleness, as in the word “exhort.” He is a physician, sometimes softening, sometimes drawing tight.

⁴ If anyone teaches otherwise, and does not draw near to the sound words of our Lord Jesus Christ and the teaching that is according to godliness, he is puffed up with conceit, knowing nothing. Do you see that knowing nothing is what lifts a man up into presumption and makes him conceited? And that the one who does not receive sound words is the one who is puffed up? For conceit is a swelling of a sick soul, just as inflammation is on a wounded body. If then he had received the words of the Lord, he would not have been puffed up. The Lord emptied himself, washed the feet of his disciples, and said, Learn from me, for I am meek and lowly in heart; he pronounced blessed those who are poor in spirit; he introduced the tax collector as justified by his humility. The one who does not receive and does not know these things is necessarily puffed up with conceit.

⁵ But sickening with disputes and quarrels of words. Seeking, then, is itself a form of sickness; for where there is no faith, all is sick, and nothing is born but quarrels of words, with the one seeming more plausible knocking down the other. Faith is an eye: he who has no eyes finds nothing, but only seeks.

⁶ From which come envy, strife, blasphemies, evil suspicions. That is, wicked doctrines arising from the disputes. For we blaspheme, and entertain unworthy thoughts about God, whenever we fall into disputes.

⁷ Wranglings. That is, vain schools of thought. For it is customary to call schools of thought “pursuits.” Or it is that, just as scabby sheep infect even the healthy when they rub against them, so these men, rubbing against others, corrupt them.

⁸ Of men corrupted in mind and deprived of the truth, supposing that godliness is a means of gain. Do you see that quarrels of words also give birth to shameful greed? With reason. For those who quarrel over words draw more disciples to themselves, and from these they make profit, and they practice their wranglings all the more, so as to attract still more.

⁹ From such withdraw yourself. He did not say, Entangle yourself with such men and fight against them; but, withdraw yourself—after a first and second admonition, that is. For when will you ever persuade men who fight for the sake of money? Leave them, then, since they are incorrigible, and turn away.

¹⁰ But godliness with contentment is great gain. Those men, he says, wrongly suppose godliness to be gain. But for godliness there is gain—not in the way those men imagine, but in a far greater sense: not when one possesses money, but when one does not possess it. For contentment is great and enduring wealth. Let not the godly, therefore, fall into despair as men without money.

¹¹ For we brought nothing into the world, and it is clear that we can carry nothing out. He shows that the gain which those men pursue is no gain at all. For it stays here and does not travel with us. What need have we, then, of superfluities, if we are going to take nothing with us there?

¹² But having food and covering, with these we shall be content. He defines here what contentment is, and says that it is to have as much as suffices only for nourishment—not for luxury—and to be clothed in such things as cover the body; and any ordinary garment will serve that purpose.

¹³ But those who desire to be rich fall into temptation and a snare. He urges them from what happens here below. I set aside the things to come, he says; look at what happens here. He did not say, those who are rich, but, those who desire to be rich. For it is possible for one who possesses money to manage it well—despising it, that is, and emptying himself of it—which is not a desire to be rich. They fall into temptation and a snare inasmuch as they are led astray from the faith, and are exposed to dangers on account of their wealth, and live in fear of everyone.

¹⁴ And many foolish and harmful desires. For how is it not foolish to keep monkeys and cats, to shut up wild beasts and fish in one’s courtyards, to adorn horses with gold, to bring water up to one’s roof, and to see one’s own reflection in the polished floor of a house? These things are foolish and harmful, diminishing the wealth of the soul and consuming the wealth of sense. Many, moreover, who have desired tyranny, have suffered harm.

¹⁵ Which plunge men down. So that they are unable even to rise up again.

¹⁶ Into ruin and destruction. Both here below, as has been said, and the one to come.

¹⁷ For the love of money is a root of all evils. For it spares neither the living nor the dead, but despoils even these; it sets men against their parents and brothers, and plunders what belongs to God. Remove it, and there will be neither war nor enmity, nor even fornication; for the harlot sells herself for the sake of silver.

¹⁸ Which some, in their eagerness for it, have wandered away from the faith. For the love of money does not permit one to see the way of truth, pulling the eyes toward itself. How shall the one who is bent on gain believe the Gospel that commends poverty? This cannot be.

¹⁹ And pierced themselves through with many sorrows. And in this present life as well. For how greatly do they lament? How greatly do they mourn? Well said is “pierced through.” For the cares of wealth are thorns, as the Lord also said. Wherever one touches them, they draw blood from the hands, working wounds and pains.

²⁰ But you, O man of God. Great is the dignity: for all men are of God, but properly those who are righteous—not merely according to the principle of creation, but also according to that of intimate belonging. If you are a man of God, do not seek the things that lead you away from God; but what?

²¹ Flee these things, and pursue righteousness. Both with intensity. For he did not say, Stand aside and draw near; but, Flee and pursue. Righteousness, so as not to be covetous, as are those who desire to be rich.

²² Godliness. That pertaining to doctrines.

²³ Faith. Which is the very opposite of disputation.

²⁴ Love. That is, upright conduct of life; for the sum of this is love.

²⁵ Endurance, meekness. From love come both endurance and meekness; for love bears all things, and is longsuffering.

²⁶ Fight the good fight of the faith. That is, stand firm and unconquerable for the faith, through both the power of your word and the purity of your life.

²⁷ Lay hold on eternal life. Behold, both the reward and the prize: eternal life.

²⁸ To which you were also called. For you were called in the hope of eternal life.

²⁹ And confessed the good confession before many witnesses. Here he praises his boldness and courage, as one who confessed Christ in the midst of dangers. Or by “confession” he means that made at the catechism, in which we confess to renounce Satan and to join ourselves to Christ. Observe, also, that confession alone is not sufficient, but endurance is also needed—to remain in the confession continually—and a strenuous contest, so as not to be turned aside.

³⁰ I charge you before God. Both increasing the fear and making the disciple more secure, he calls God as witness, showing that these charges are not merely human—and so that, holding the witness in his mind, he may thereby shake his understanding by the memory of him.

³¹ Who gives life to all things. Here is an encouragement in the face of dangers, and a reminder of the resurrection: as if he were saying, Do not fear death; for you are a servant of God, who is able to give life to all things.

³² And before Jesus Christ, who bore witness before Pontius Pilate to the good confession. Again the exhortation comes from the example of the Teacher. He bore witness; we are obliged to imitate him. For when Pilate said, Are you a king? he answered, For this I was born; and, I came to bear witness to the truth; and many other things he bore witness to and confessed.

³³ That you keep the commandment without spot and without reproach. That is, incurring no stain upon yourself, whether in doctrine or in manner of life.

³⁴ Until the appearing of our Lord Jesus Christ. That is, until your end, until your departure. But he did not say it thus; rather, until the appearing, so as to rouse him the more, by putting him in mind of that dreadful and glorious day.

³⁵ Which in his own times he will show. That is, at the fitting, appointed times. Do not, therefore, grieve that it has not already come.

³⁶ The blessed and only Sovereign. These words too are for encouragement, that he may not look toward those who appear blessed here below, but toward him who is blessedness itself, in whom there is nothing grievous or unpleasant; and that he may not fear those who are sovereigns and kings here below. At the same time, he also establishes that God will show the appearing. For he is the only Sovereign. And all this is meant concerning the Son. The word “only” is spoken in contrast to men or to the falsely-named gods, and not in contrast to the other holy Persons.

³⁷ The King of kings and Lord of lords, who alone has immortality. For he truly has immortality as a property of his very essence; whereas the angels, even if they are immortal, are not immortal by nature but by grace—so that they do not possess it, but participate in it.

³⁸ Who dwells in unapproachable light. Is he then contained in a place? Is the light something other than himself? And yet he is light itself. Do you see that even when we wish to say something great, the tongue fails? “Unapproachable”—to which no one is able to draw near, because of its exceeding brilliance.

³⁹ Whom no man has seen, nor is able to see. With respect to his divinity, manifestly; for with respect to his humanity he was seen. The blessed John, however, received all these things above as spoken primarily of the Father, while they are also appropriately received as spoken of the Son and of the Spirit as well.

⁴⁰ To whom be honor and everlasting power. Amen. If therefore the power is his always, do not be afraid, even if it does not appear to be so now. His is the honor always; do not fall into despair, even if he is now dishonored. This one thing we are all able to do without condemnation: to glorify him, not to pry about him. And fittingly here Paul inserts a word of praise. For since he called God as witness, he rehearses his glory, that the hearer may be moved to reverence all the more.

⁴¹ As for the rich in this present age. There are also others who are rich, but not in the present age—namely, the righteous, who are rich in the age to come.

⁴² Charge them not to be haughty in mind. For money breeds presumption and arrogance.

⁴³ Nor to set their hope on the uncertainty of riches. He brought them down at once. Why, he says, do you exalt yourself over something uncertain, changeable, and unstable?

⁴⁴ But on God, who is living, who gives us richly all things for enjoyment. That is, air, water, light, the annual turnings of the seasons, and hours, and all other things—and in great abundance, even if covetousness lays claim to whatever it receives. This wealth is enduring and living, not corruptible. And you will learn from this that God made every man rich, having bestowed upon all things held in common; therefore the one who grieves as though he were poor is without cause.

⁴⁵ To do good, to be rich in good works. Supply from the common construction: Charge them to do good, and what follows; for if you wish to be rich, be rich in doing good.

⁴⁶ To be liberal. This pertains to their money.

⁴⁷ To be ready to share. This pertains to love. By “ready to share” understand those who are sociable and affable.

⁴⁸ Laying up for themselves a good foundation for the time to come. Where there is a foundation, all things there are firm and immovable; since, then, the things of virtue and of the age to come are steadfast, for this reason he made mention of a foundation.

⁴⁹ That they may lay hold on eternal life. For the practice of many good works—which he also called a foundation—is able to set before them enjoyment there.

⁵⁰ O Timothy, guard the deposit. All these things which have been entrusted to you by me—guard them as the Lord’s own, and diminish nothing of them.

⁵¹ Turning away from the profane empty babblings. The unclean, the defiling. By “empty babblings” he means idle talk. There is, then, also an empty babbling that is not profane. The blessed John, however, referred to newly-coined teachings as kainophoniai—writing it with the diphthong ai, as it seems.[1]

⁵² And the oppositions of what is falsely called knowledge. For when there is no faith, but everything is born of human reasonings, there is no knowledge—the name is false. Observe also that there are oppositions to which one ought not even to reply, but to turn away from them and not become entangled with such people.

⁵³ Which some, professing, have missed the mark concerning the faith. For it is inevitable that the one who follows human reasonings will miss the mark of the faith; for faith does not admit of reasonings. I believe the Apostle is speaking here about those who were then called the Gnostics—men filled with every kind of uncleanness, for which reason he also called their empty babblings “profane.” The head of this heresy was Nicolaus, one of the seven deacons.

⁵⁴ Grace be with you. Amen. He prays over him the seal of all things—the grace of God—from which every good thing is both given and preserved. May we also enjoy it abundantly, not losing the good things we received from it, but guarding them through it, and glorifying Christ the giver of gifts, together with the Father and the Spirit; to whom be glory unto the ages of ages. Amen.