Chapter 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.