Homilies on First Timothy 16

I charge you before God and the Lord Jesus Christ and the elect angels, that you observe these things without prejudice, doing nothing by partiality.

Lay hands hastily on no one, neither be partaker of other men's sins.

No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities.

Having discoursed concerning bishops, concerning deacons, men and women, concerning widows, concerning presbyters, and concerning all the rest, and having shown of how many things the bishop is lord, when he was speaking of judgment, he added:

I charge you before God and our Lord Jesus Christ and the elect angels, that you observe these things without prejudice, doing nothing by partiality.

And in awesome fashion, moreover, he charges him;

for although Timothy was his beloved child, he did not on that account hold back.

For he who was not ashamed to say concerning himself, 'I fear lest, having preached to others, I myself should become disqualified,' would much rather not have felt any reserve or shame concerning Timothy.

Now the Father and the Son he rightly takes to witness;

but the elect angels—for what reason? Out of great forbearance;

since Moses too speaks in this manner:

'I call heaven and earth to witness against you'—on account of the great forbearance of the Master;

and again, 'Hear, O valleys, foundations of the earth.'

He calls the Father and the Son to witness of the things spoken, making his defense to them against the coming Day, in case anything should be done contrary to duty—as one who has divested himself of all responsibility.

'That you observe these things,' he says, 'without prejudice, doing nothing by partiality.'

That is, that you may be impartial and equal toward those who are on trial, toward those who are judged before you, so that no one may forestall you or win you over beforehand.

But who are the 'elect angels'? Evidently, as though there were certain others not of this kind.

For Jacob too takes God as his own private witness, and the heap of stones.

So we too often take both superior and inferior persons for a witness;

so great is the testimony, as if he were saying:

'I call to witness God and His Son and His servants, that I have charged you;'

'in their presence, behold, I give you charge.'

Then, having said this—which of all things was most opportune—he added also that which most of all holds the Church together: the matter of ordinations.

'For lay hands,' he says, 'hastily on no one, neither be partaker of other men's sins.'

What is 'hastily'? Not upon a first examination, nor a second, nor a third, but after having considered many times and inquired with exactness;

for the matter is not without danger.

For of the sins committed by that man you also, who supplied the beginning, will pay the penalty—both of the past sins and of those to come.

For having remitted the former sins unseasonably, you will be answerable also for those that are to come: for the latter, as being yourself the cause, in that you led him to the office; and for the former, as not having let him mourn over them, nor come to compunction.

For just as you share in his good deeds, so also do you share in his sins.

Here he is speaking about temperance.

'No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities.'

But if to a man who had given himself over to fasting to such a degree, and had used water to such an extent that he was even sick, and frequently sick, he gives a charge to be temperate, and that man does not refuse it;

how much more ought we, when we hear an admonition from someone, not to be vexed.

But why then did he not strengthen his stomach? Not as being unable, but ordering some great purpose from this very thing also;

for he whose very garments raised the dead, it is plain enough that he could also have done this.

For what reason then? So that even now, if we see great and virtuous men falling sick, we may not be caused to stumble;

for indeed that took place to our benefit.

For if to him was given a messenger of Satan, that he might not be exalted overmuch, much more to Timothy;

for the signs were sufficient to lift a man up into arrogance.

For this reason, by the law of medical treatment, he lets him be a slave to it, so that he himself may be kept moderate, and the others may not be caused to stumble, and may learn that these men too, being of the same nature as ourselves, nevertheless accomplished what they accomplished.

And it seems to me that he was also otherwise sickly, and this he shows when he says:

'On account of your frequent infirmities'—both from your stomach and from your other members.

Yet he did not let him indulge without restraint in wine, but—

only so far as pertains to health, not to luxury.

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

Since he was speaking about ordinations, 'Be not partaker,' he says, 'of other men's sins.' What then, he says, if I am ignorant? Some men's sins are manifest, going before them to judgment; but some also follow after.

'Of some,' he says, 'they are evident, in that they go before;'

'but of others they are not, but they follow after.'

Likewise also the good works are manifest; and those that are otherwise cannot be hidden.

Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and the doctrine be not blasphemed.

'Let them count them worthy,' he says, 'of all honour.'

For do not, because you are a believer, think that you are free;

this is freedom—the rather to be a servant.

For the unbeliever, if he sees those who on account of the faith behave insolently, will often blaspheme, as though the teaching produced sedition;

but when he sees them obedient, he will the rather be persuaded, the rather give heed to the things spoken.

For indeed both God and the preaching are likely to be blasphemed, if they do not obey.

What then, he says, if the masters be unbelievers? Even so one must yield, for the sake of the name of God.

'For those who have believing masters,' he says, 'let them not despise them because they are brethren, but rather let them serve them, because they are faithful and beloved who partake of the benefit.'

As if he had said: If you have been counted worthy of such great honour, he says, as to have your masters for brethren, for this very reason you ought most of all to submit.

'Going before,' he says, 'to judgment;'

that is, of evil deeds, he says, some escape notice here, but others do not;

but there neither the evil nor the good things can escape notice.

What is the meaning of 'going before to judgment'? As when someone sins in ways that already condemn him; when someone is incorrigible; when someone is hoped to be reformed, yet does nothing of the kind.

What then, and to what end is this said? That even though some escape notice here, yet there they shall not escape;

and this is the greatest consolation to those who do rightly.

Then, since he had said, 'Do nothing by partiality,' necessarily interpreting it, he added, 'Let as many servants as are under the yoke.'

And what has this to do with the bishop? he says. Very much indeed—that he may exhort, that he may also teach these.

And here too he rightly gives directions concerning these matters.

For indeed we see Him everywhere laying His commands upon servants rather than upon masters, pointing out ways of submission, and making much account of them.

To the servants, then, He exhorts that they submit with all gentleness, but the masters He urges to relax their fear, saying, 'Forbearing threatening.'

And why ever does He give these injunctions? In the case of unbelievers, it stands to reason;

for there was no purpose in reasoning with those who would not give heed.

But in the case of believers, for what reason? Because more is contributed by the masters to the servants than by the servants to the masters.

For it is they who lay down their gold, and who take thought both for the ample supply of necessities, and for clothing, and for all the rest.

So that the masters bring upon themselves a greater servitude;

which is just what He here hinted at, when He said that those who receive the benefit are believing and beloved.

They toil and are worn out for your repose; and do they not deserve to enjoy much honor from their servants? But if He thus enjoined upon servants to render so great an obedience, consider how we ought to be disposed toward the Master, who brought us from non-being into being, who feeds us, who clothes us.

If then in no other way at all, at least as our own household servants do, let us serve Him.

Have not those men set their whole life to this end, to give rest to their masters? and is not this their work, and this their manner of living, to be careful for their masters' affairs? Do they not take thought for their master's concerns the whole day long, but for their own often a small part of the evening? But we, on the contrary, are ever busied with our own affairs, while the things

of the Master we care for not even a little; and this too though He needs not our services, as masters need those of their servants, but even these very things again redound to our own gain.

For there the ministry of the servant profits the master;

but here the ministry of the servant profits the Master nothing, but on the contrary benefits the servant himself.

'Of my good things,' He says, 'thou hast no need.'

For tell me, what gain is it to God if I am righteous? and what harm if I am unrighteous? Is not that Nature undefiled? Is it not incapable of harm? Is it not above every passion? Servants have nothing of their own, but all belongs to their masters, even though they be ten thousand times rich;

but we have many things of our own; nor is it without cause that we enjoy such great honor from the King of all.

What master ever gave his own son for a servant? None;

but all would rather choose to give up their servants for the sake of their children.

But He spared not His own Son, but delivered Him up for us all, for His enemies, for those who hated Him.

Servants, even if they are enjoined some heavy tasks, do not even so take it ill, especially if they be well-disposed;

but we murmur and repine over ten thousand things.

To servants their master promises nothing such as God promises to us;

but what does he promise? Freedom here below, which is often more grievous than servitude.

For often famine has come upon them, and this freedom has proved bitterer than servitude;

and yet this is his greatest gift.

But with God there is nothing temporary, nothing corruptible; but what then? Wilt thou learn? Hearken.

'I call you no longer servants,' He says.

Let us be ashamed, beloved, let us fear;

and even as our household servants serve us, let us serve the Master;

or rather, do we display even a fraction of such servitude? They in their necessity practice self-denial, having only covering and food;

but we, possessing ten thousand things—some in hand, others in hope—wax wanton in our luxury against our Benefactor.

If from no other source, let us at least receive from them the rules of self-discipline.

For the Scripture knows how to send men not only to servants, but even to the irrational creatures;

as when it bids them imitate the bee, when it bids them imitate the ants.

But I exhort you to imitate even the household servants;

as much as they do out of fear of us, let us do at least so much out of the fear of God;

for we do not find you so doing.

They, for fear of us, are insulted ten thousand times, and stand silent, more than any philosopher;

they are reviled both justly and unjustly, and they answer not again, but even entreat, though often they have done no wrong.

Taking nothing beyond their need, and often even content with less;

sleeping upon a mat, filled with bread alone, and having all the rest of their fare mean and cheap, they neither complain nor take it ill—all this for fear of us.

When entrusted with money, they render it all back (for do not cite to me the wicked among servants, but those who are not exceedingly bad);

and if we but threaten, they are at once brought low.

Are not these things marks of true wisdom? And do not say that it is done from necessity; for necessity, even the necessity of hell, is laid upon thee also, and yet not even so art thou temperate, nor dost thou render to God so much honor as thou enjoyest from thy servants;

each of the servants has the dwelling appointed him by law, and does not encroach upon his neighbor's, nor is he ruined by the desire of more.

And these things one may see observed among servants through fear of their masters;

and rarely wouldst thou see a servant seizing or damaging what belongs to a fellow servant.

But among free men the very contrary of these things takes place;

we bite one another, we devour one another, we fear not the Master, we seize the goods of our fellow servants, we steal, we strike, and that while He looks on;

but this a servant would not do; even if he strikes, it is when the master is not looking, and if he insults, it is when the master does not hear;

whereas we, though God both sees and hears all things...

The fear of their master is ever before those men's eyes;

for this reason all things have been turned upside down, all things are confounded and corrupted;

and we ourselves do not so much as take into mind the sins we have committed, while, when our servants sin, we examine everything with strictness, even the smallest matters.

These things I say, not wishing to make the servants remiss, but to convert our own remissness, to rouse our sloth, that even thus we may serve God as our servants serve us—thus serving Him who made us, as our fellows of the same nature serve us, though they have received nothing of the kind from us.

These men too are free by nature;

'Let them rule over the fishes'—this was said to these also.

This servitude is not of nature, but of circumstance and situation;

and yet they render us great honor.

But we lay our commands upon these with all exactness, for the sake of our own service;

yet to God we render not even the smallest fraction, and this though the benefit again turns back upon ourselves.

For the more zealously we serve God, the more shall we profit ourselves, and the more shall we ourselves gain.

Let us not then deprive ourselves of so great a benefit;

for God is self-sufficient and in need of nothing, but the recompense and the gain run back again to us.

As then serving not God but ourselves, let us so be disposed, I beseech you, and let us serve Him with fear and trembling, that we may attain to the good things that have been promised in Christ Jesus our Lord, with whom, together with the Holy Spirit, be glory, might, and honor to the Father, now and ever, and unto ages of ages. Amen.