He instructs Timothy and teaches him concerning the ordination of the episcopate and the diaconate, and all ecclesiastical discipline. Written from the city of Rome. Timothy was a bishop, a disciple of Paul; to him through his letters he gives authority to correct all ecclesiastical discipline, and to ordain bishops and deacons; moreover he instructs him how to answer the false apostles who disparage Paul, giving the reason that it is no wonder if he himself was saved from being a persecutor, since Christ came to free sinners. Finally he warns that those who teach otherwise are to be shunned and avoided by every means. CHAPTER ONE. 'Paul, an apostle of Christ.' He sets forth both the authority of the name and of the office.
'According to the command of God our Savior, and of Christ Jesus our hope.' Not according to my own presumption. At the same time he shows that the command of the Father and of the Son is one. 'To Timothy, beloved son in the faith.' Not in the flesh. 'Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I begged you to remain at Ephesus when I went into Macedonia, that you might charge certain ones not to teach otherwise.' Those whom he had foretold in Acts would enter as grievous wolves not sparing the flock. 'Nor give heed to fables.' Which he calls fables from Genesis, that is, according to the law, whence they are accused by the Lord, teaching the doctrines of men. 'And to endless genealogies, which furnish questions rather than the edification of God, which is in faith.'
The generations of the ancients, in which they claim for themselves the highest knowledge, if from the beginning they enumerate the generations: as superfluous is the contrariety of the deuterosis as is the anxiety over the generations. 'But the end of the precept is charity from a pure heart, and a good conscience, and faith unfeigned.' The love of God and of neighbor, on which nevertheless hang the law and the prophets. If this be from a pure heart, it is pleasing to God, and if nothing else be loved than what is to be loved. He added a good conscience, on account of hope: for he despairs of coming to that which he believes and loves, in whom is the scruple of a bad conscience. Thirdly: 'And faith,' he says, 'unfeigned': for if our faith lack falsehood, so that we do not love what is not to be
loved, and by living rightly we may hope for this, that in no way may our hope be deceived. 'And,' he says, 'a good conscience.' Let a pure conscience bear witness to charity, and to faith unfeigned. 'From which certain ones straying.' For there is a feigned faith, which is in words alone, either of heretics who seem to enter into the Church, or of feigned Catholics. 'Have turned aside to vain babbling, desiring to be teachers of the law' — into the vain babbling of worldly fables. 'Understanding neither the things they say, nor the things about which they affirm.' It is great folly to wish to affirm about things not understood, from greater things not understood. 'But we know that the law is good.' Against the Manichaeans he says to the Romans: 'The law indeed is holy, and the commandment holy.'
The law, as given by God for the quality of men. 'If one uses it lawfully: knowing this' — if one knows to whom, why, and for how long it is to be held, given spiritually. 'That the law is not laid down for the just, but for the unjust and the insubordinate.' If then it is so, there is no need of it for Christians, because they are justified through Christ, and have learned to avoid the occasions of sins. For why should it be said to these: 'You shall not kill,' since they are commanded not even to be angry, except that they may fulfill it spiritually? 'For the impious and sinners, the wicked and the defiled, patricides and matricides, murderers, fornicators, those who lie with males, kidnappers, liars, perjurers.' To all these it is given, that they may be called back from these crimes.
'And if there is anything else that is contrary to sound doctrine, which is according to the gospel of the glory of the blessed God, which was committed to me.' For there are many insane doctrines, which make men insane. The law is against those things that are contrary to the evangelical precepts: therefore why do they seek there something new, which they also have in the law? At the same time he shows that the law agrees with the Gospels. 'I give thanks to him.' Lest they should say, 'Who is he to whom it was committed?' — 'Who strengthened me in Christ Jesus our Lord.' When I was weak and useless. 'Because he counted me faithful, putting me in the ministry' — for the placing in the ministry. 'Who before was a blasphemer, and a persecutor, and contumelious, but I obtained mercy.'
The just man indeed is at the outset his own accuser, so that when the adversary begins, he may be put to shame. But this man said this truly, as we read in Acts. 'Because I did it ignorantly.' Those who sin in ignorance sin more lightly. 'In unbelief' — in which I had been born. 'But the grace of our Lord superabounded, with faith and love.' So abundant was his grace, or is, that it overcame the heap of my iniquities, and gave me both faith and love, that I might serve not from necessity but from charity. 'Which is in Christ Jesus.' Through Christ, who forgave me greater things: for it was not in my nature. 'And it is a faithful saying, and worthy of all acceptance: that Christ Jesus came into the world.' Whom all believe, and whom the consciences of all acknowledge to be true.
'To save sinners.' Therefore he saved me too among the rest of the sinners. 'Of whom I am the first.' 'I am' is often put for 'I was.' 'But for this cause I obtained mercy, that in me first Christ Jesus might show forth' — as David says: 'I will teach the unjust your ways, and the impious shall be converted to you' — namely, if you indulge me, I will teach that no one ought to despair. 'All patience.' Which he not only grants even to persecutors, but even confers the honor of apostleship. 'For the information of those who shall believe in him unto life eternal.' That no one may despair. 'Now to the King of the ages, immortal, invisible, the only God.' Who granted pardon to me who did not deserve it. 'Honor and glory, forever and ever. Amen.'
A king of a short time, and mortal, and visible and comprehensible, has partners in temporal honor and glory, not eternal. 'This precept' — this teaching. Thus far concerning his own state: now he gives authority to teach. 'I commit to you, son Timothy, according to the prophecies going before upon you.' Because even before this you had this grace. 'That you may wage in them a good warfare.' Good warfare is that in which one fights against the devil and the vices, and obeys the will of God. 'Having faith and a good conscience.' Perfect faith in Christ, and a good conscience in conduct or doctrine. 'Which some rejecting have made shipwreck concerning the faith: of whom are Hymenaeus and Alexander.'
Not holding it whole, being already entangled in vices, staining both faith and life. 'Whom I have delivered to Satan, that they may learn not to blaspheme.' That from the present chastisement they may learn not to deny the future judgment. They were delivered for amendment, not for destruction, and so that others might be terrified by their example. CHAPTER II. 'I exhort therefore, first of all, that supplications, prayers, petitions be made.' A supplication is stronger than a prayer. Again, otherwise: Supplications are made for past or present sins; prayers, for obtaining the things we hope for; petitions, when we intervene for others; thanksgivings, when we obtain the things we ask; or certainly, when for God's immense benefits we render thanks and praises. 'Thanksgivings.'
Let us give thanks to him who made us worthy to obtain even for others. 'For all men' — to pray even for persecutors. 'For kings and all who are in high position, that we may lead a quiet and tranquil life in all piety and chastity.' That they may know God, or that they may hold the nations subject: for in their peace our rest consists; for if they are Christians, the assault of persecution will cease. 'For this is good and acceptable before God our Savior.' That you too, like him, may desire all men to be saved. 'Who wills all men.' Hence it is proved that God forces no one to perish; but he who perishes, perishes by his own merit; and those who are saved are saved by the grace and mercy of God.
For according to the figure of synecdoche here, 'all,' we ought to take the whole from a part. 'He wills them to be saved.' But why are not all saved? Because God is just and merciful; that many are damned is the fault of those who perish; that many are saved is the gift of the Savior. For that the guilty be damned, the justice of God is blameless; that the guilty be justified is the ineffable grace of God: for by many benefits they are hardened. 'And to come to the knowledge of the truth.' It is certain that God wills all good things; but men are cast headlong into evils by their own fault. For the one God, Father and Son and Holy Spirit, is the God of all men: and therefore he desires all whom he made to be saved. But whoever are saved, are saved by his gift.
Let it suffice for us that there is no iniquity with God, and that his judgments are inscrutable. 'One also is the mediator of God and men.' As there is one God, so also one mediator, that is, no such mediator, neither Moses nor any of the prophets. 'The man Christ Jesus.' Against the Manichaeans: because he was about to speak of the betrayer, he therefore named only the man. 'Who gave himself a redemption for all.' The blood of Christ was indeed poured out for all, but it profits believers; to unbelievers, however, it will be unto condemnation: as elsewhere he himself says, 'To some we are the odor of life unto life; to others the odor of death unto death.' 'Whose testimony was confirmed in his own times.' Because the prophets too in their own times were for a testimony.
'Last of all he sent to them his Son.' 'Unto which I am appointed a preacher and an apostle' — for a testimony that Jesus is the Son of God. 'I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth; I will therefore that men pray in every place.' As master of the Gentiles he gives a law of praying: he would never have laid down a rule about prayer, unless some question about it had begun to be raised by the Jews, who wished to adore only in the temple, which was at Jerusalem. 'Lifting up.' The lifting up of hands is an attestation of innocence. 'Pure hands' — from slaughter and blood, from every evil work. 'Without anger and contention' — not only in work. 'Likewise also women.' In all the things he said about men. 'In decent attire, with modesty and sobriety.' These are the ornaments of a Christian woman.
'Adorning themselves not with braided hair.' She ought not to furnish an occasion for lust. 'Or gold, or pearls.' Which are the ornaments of the earth, whose god man is. 'Or costly apparel.' By which not even a single person is warmed, whereas of the same material very many could be clothed. 'But, as befits women professing chastity, through good works.' These, then, are the marks of women who do not profess but deny chastity. 'Let a woman learn in silence with all subjection.' Let her indeed learn, but with all humility and silence. 'But I do not permit a woman to teach.' She ought not to teach a man. However, he himself said that younger women ought to be taught by the elder; but a son, a husband, or a brother she can admonish privately. 'Nor to have dominion over a man.'
By usurping the office of teaching, or by setting herself before her husband. But she is to remain in silence. That women should not speak in church. 'For Adam was formed first, then Eve.' He gives the reasons why he wishes them to be subject: namely, because they are both later in order and prior in fault. 'And Adam was not deceived' — that is, by the serpent. 'But the woman, being deceived, fell into transgression' — the transgression of the commandment; yet let not the woman despair on this account, for through baptism she too shall be saved. 'And she shall be saved through the bearing of children.' Not Eve, but the woman: for Eve was brought forward as an example, and it was not spoken properly of her; through the bearing of children, that is, by nurturing them, and not by killing or aborting them. 'If she shall continue.' Just as above he passed from the plural number to the singular,
so here too he returns to the plural. But how shall the righteousness of the righteous be upon him alone, and how shall Noah, Job, and Daniel deliver their sons and daughters, if it is through her children that Eve shall be saved? Rather, all women shall be saved in this way, if they continue in the faith of Christ, in good works, with faith, chastity, and love pleasing to God. 'And in love' — of God and of neighbour. 'And in sanctification' — of mind and body. 'Sanctify yourselves for three days, and do not draw near to a woman.' Therefore chastity is called sanctification. 'With sobriety' — because without sobriety it is hard to guard. CHAPTER III. 'It is a faithful saying: if any man desire the office of a bishop.' Concerning the one to be ordained he here speaks, what manner of man ought to be chosen:
first he instructs the laity of both sexes, since from among them too men are chosen for the priesthood. 'He desireth a good work.' He said 'a work,' not 'an honour.' 'A bishop then must be blameless.' As he said to Titus, 'without crime': generally first, and afterward the individual members themselves are distinguished. 'The husband of one wife. Vigilant' — if this is not permitted to him, which is permitted even to a layman, what is to be thought concerning the rest? 'Sober' — from all drunkenness. 'Prudent, of good behaviour, given to hospitality' — with all spiritual ornaments. 'A teacher' — so that he may teach as much by word as by example. If all ought to know how to answer every man, how much more the priest, from whose mouth they shall seek the law, since he is the angel of the Lord Almighty? 'Not given to wine.'
So that he may be able confidently to teach sobriety. 'No striker, but modest; not quarrelsome' — whether that he be not petulant in his conduct, or that he wound not the consciences of the weak by his example. 'Not covetous' — for covetousness provokes to strife and quarrels. 'One that ruleth well his own house, having his children in subjection with all chastity.' He himself explains this in what follows. That is, if he has reared his children in chastity and humility, so that in this his diligence may be proven: for if he has not known how to instruct his few sons, how shall he govern so many sons of God, that is, the whole people, whose characters are as varied as their number? 'But if a man know not how to rule his own house, how shall he have care of the Church of God?' — so that he not admonish them thus negligently.
But if, though well reared, they have grown insolent, the fault will not be the father's. 'Not a novice' — one newly born again. 'Lest, being lifted up with pride' — because through ignorance he may quickly be exalted, and suppose that he has undertaken not so much an office of humility as an administration of worldly affairs; and because, his sins having been remitted in the font and he but recently taken on, pride may be born in him from this. 'He fall into the judgment of the devil' — who was cast down through pride. 'Moreover he must have a good report.' 'Be without offence to Jews and Greeks and to the Churches of God.' For all men know naturally to condemn vices and to praise virtues. 'From them that are without' — outside the Church — 'lest he fall into reproach and the snare of the devil.'
Lest through him the devil ensnare many who might have become Christians. 'Deacons.' It is asked why he made no mention of presbyters: but in the bishops he included the presbyters also, because it is the second, and almost one and the same, grade, as is proven by many testimonies of the Scriptures. 'Likewise chaste, temperate' — blameless. 'Not double-tongued' — lest they curse; for this is to double the office of a single tongue; or, uttering one thing in the heart, another with the mouth. 'Not given to much wine.' He conceded a little for necessity, because he denied much. 'Not seeking filthy lucre.' Filthy lucre is to seek earthly wealth from the heavenly sacraments. 'Holding the mystery of faith in a pure conscience.'
The mystery of faith is that the passion of Christ is the remedy of human salvation. If therefore he understands this purely, he is not confounded by the lowly things of Christ; or, so that for this reason alone, that it must be preached, he does not reckon godliness to be a means of gain. 'And let these also first be proved, and so let them minister.' Not only the bishop, but these too. 'Having no crime.' He said it is a crime if a priest or Levite should have less of any of these virtues of Christ; or certainly it refers to the capital sins. It is to be noted that he did not say 'having no sin.' 'Their wives likewise chaste, not slanderers, sober.' He commands that they be chosen in the same way as deacons. From which it is manifest that he speaks of those whom in the East they call deaconesses. 'Faithful in all things.'
Doubting in nothing. 'Let the deacons be the husbands of one wife.' Not that, if they had none, they should take one; but that they should not have had two: for if a wife makes a man worthier, why should not those twice married also be ordained? 'Who rule their children well, and their own houses.' He repeats what he had said too briefly. 'For they that have ministered well shall acquire to themselves a good degree.' For there are lesser degrees. Here he used 'good' for 'great.' 'And much confidence in the faith which is in Christ Jesus' — both toward God in praying, and toward men in teaching. 'These things I write to thee, son Timothy, hoping to come to thee shortly' — and to instruct thee more fully. 'But if I tarry, that thou mayest know how thou oughtest to behave thyself in the house of God' — so that thou mayest have authority to order all things rightly on my behalf.
'Which is the Church of the living God, the pillar and ground of the truth.' In which alone now the truth stands established, and which alone sustains the whole edifice of the truth. 'And manifestly great is the sacrament of godliness' — the Incarnation of Christ, through which godliness has been wrought in all things. 'Which was manifested in the flesh' — so long as the Word was made flesh. 'Justified in the Spirit' — 'The Spirit of God shall come upon thee; therefore also that Holy thing which shall be born of thee shall be called the Son of God.' 'Appeared unto angels' — when the multitude of angels said, 'Glory to God in the highest,' and when they ministered to Him in the wilderness. 'Preached unto the Gentiles' — as Simeon said, 'a light to the revelation of the Gentiles.' 'Believed on in the world' — by both peoples. 'Received up in glory.'
'While the apostles looked on, He was taken up into heaven.' CHAPTER IV. 'Now the Spirit saith that in the last times some shall depart from the faith, giving heed to spirits of error.' These things the Holy Spirit says, after the manner of the prophets. 'And to doctrines of devils.' Every heretical doctrine is composed by the craft of devils. 'Speaking lies in hypocrisy, and having their conscience seared.' They speak in hypocrisy who, while they fear not to commit fornication, yet wish to appear so chaste that they even condemn marriage, and so abstinent that they judge one who eats sparingly of God's creature, while they themselves give themselves over to feasting. But Paul so preaches chastity and abstinence that he condemns neither nature nor the creature:
to the one he exhorts the stronger, the other he concedes to the weak. For those men did this not out of love of chastity and abstinence, but to cast a shadow over his preaching, wishing to appear more righteous and holier than he who, for the sake of children, allowed lawful marriages, lest they incur the crime of fornication. Those men, moreover, while feigning chastity, were acting against it. 'Forbidding to marry; to abstain from meats, which God hath created to be received with thanksgiving by them that believe and have known the truth: for every creature of God is good, and nothing to be refused that is received with thanksgiving. For it is sanctified by the word of God and prayer.'
If you attend to the proper sense of the words, some monstrous kind of preaching, I know not what, will be preached, so that they forbid both to marry and to abstain, saying these things which follow. 'Putting these things before the brethren, thou shalt be a good minister of Christ Jesus' — keeping the balance in all things, and dispensing all things reasonably and moderately. 'Nourished up in the words of faith, and of the good doctrine which thou hast attained' — because from infancy he had been trained in the sacred writings, that is, of the Law. 'But avoid foolish and old wives' fables' — not fitting for religion or faith. 'Exercise thyself unto godliness.' Godliness is even to relieve another out of one's own tribulation, as the widow of Zarephath did for Elijah. 'For bodily exercise'—
of foods, of baths, and of other such things, or the labour of the body — 'is profitable for a little' — for a little time. 'But godliness is profitable unto all things, having promise in place of the life that now is, and of that which is to come.' Godliness is profitable both for the present time and for that to come. That same widow was both fed in the present, and her reward remains in heaven. 'It is a faithful saying, and worthy of all acceptation' — true before the consciences of all, and one which no man resists. 'For therein we labour and are reviled.' For since it is certain in the judgment of all that we have committed nothing worthy of hatred, what else follows but that we are blasphemed because of an unlike manner of life? 'Because we have hoped in the living God' — and by hoping we guard righteousness. 'Who is the Saviour of all men' — in the present. 'Especially of the faithful.'
On whom He will bestow eternal salvation. 'Come, ye blessed.' 'For the Lord knoweth them that are His.' 'These things command and teach.' Command, that they do them, and teach how and why they are to be done, that is, for the reward of eternal life. 'Let no man despise thy youth.' So act, that thou be held in admiration rather than in contempt. 'But be thou an example of the faithful.' It is a small thing to be an example to unbelievers, among whom he who commits no graver crimes is reckoned great. But this is a great thing, to show oneself such that even the perfect may make progress through him. 'In word, in conversation, in charity' — that is, in doctrine. He wishes therefore to offer the faithful an example of the word, so that we speak nothing other than the word of God:
which pertains especially to all, but most of all to priests and the religious. 'In the catholic faith. In chastity' — whose marks are displayed by the plainness of dress. 'Till I come, attend unto reading.' Be careful to understand what thou readest; attend to this, and do what thou readest. 'To exhortation, to doctrine.' Exhort, that it be done; teach how obscure things are to be understood, or how the things that are read may be done. 'Neglect not the grace that is in thee, which was given thee.' He neglects the grace who does not employ the talent he has received. 'By prophecy with the laying on of the hands of the presbytery.' He had the grace of prophecy or of teaching with the ordination of the episcopate; or, with the ordination he had received grace, whether of teaching or of understanding. 'Meditate upon these things.'
For continual meditation begets all progress. 'Be in these things.' For not everyone who meditates is in the very things upon which he meditates. 'That thy progress may be manifest to all.' Then will progress be manifest, if thou art always attentive in meditation. 'Take heed to thyself and to doctrine.' First to thyself, then to doctrine: careful in both, that thou both save thyself by thy life, and save them by doctrine confirmed by example. 'Continue in these things: for in doing this thou shalt both save thyself, and them that hear thee' — those whom thou teachest. CHAPTER V. 'Rebuke not an elder, but entreat him as a father.' Lest, taking ill the rebuke of a younger man, he be exasperated and make no progress; but that by his own example, as it were, he may edify the younger ones. 'The younger men as brethren.'
Brethren are admonished more freely, as being of the same age; and likewise sisters. 'The elder women as mothers' — with reverence. 'The younger as sisters, in all chastity' — both of mind and body. 'Honour widows, that are widows indeed.' They are to be honoured by ministering necessities to them, or by affording them comfort. 'But if any widow have children or nephews.' He defined true widows as those forsaken by all, and stripped of all worldly cares. 'Let her learn first to govern her own house, and to requite in turn her parents: for this is acceptable before God.' Let her govern her house so long as she teaches her little children or grandchildren, that what she received from her parents she may repay to her children:
yet in such a way that she does not thereby seek an excuse for avarice, but keeps only a sufficiency for herself and her children, nor gives them occasion to live wantonly in the world. 'But she that is a widow indeed and desolate, hopeth in the Lord.' Such are to be honoured. 'And continueth in supplications and prayers night and day' — as did Anna the daughter of Phanuel. 'For she that liveth in pleasures is dead while she liveth.' 'And this give in charge, that they may be blameless.' Here he touches upon the widows of our own time, who, while they do not clothe a man of their own nature with any kind of rag, adorn their walls with costly slabs of marble. Pleasures are whatever exceeds the measure of nature. 'But if any provide not for his own, and especially for those of his own house, he hath denied the faith.'
If anyone casts off widows, or orphans, or the poor, and especially his parents. 'He is worse than an infidel.' Because even they have piety toward their neighbours. 'If any widow leaves children as orphans, she is also worse than an infidel.' It is to be noted that some Christians are worse than infidels. 'Let a widow be chosen.' Those whom he calls deaconesses he wished to be chosen such as would be an example to all. 'Not less than sixty years old' — from among the greater number of widows. 'Having been the wife of one man, well reported of for good works.' If from the time of her widowhood she has kept all these things. 'If she has brought up children' — if she has reared those born to her, and by not accepting abortion, nor killing the one already born. 'If she has received strangers, if she has washed the saints' feet.'
If she has not only received them into hospitality, but has even washed their feet with her own hands, which delicate women scarcely do. 'If she has relieved those suffering tribulation' — those placed in prison or the sick. 'If she has diligently followed every good work.' He concluded briefly. 'But the younger widows avoid.' Avoid ordaining them, lest an evil example come to be in place of a good one; or, do not choose them for ministry; or certainly, flee familiarity with them. 'For when they have grown wanton against Christ, they wish to marry' — through incontinence; or certainly, when they begin to be dishonoured, saying that they wish to marry only in the Lord. 'Having damnation, because they have made void their first faith.' Because they have made unlawful for themselves what was lawful, by vowing chastity.
But this rule is to be observed not only in widows, but also in virgins and the continent. 'And withal being idle they learn to go about from house to house' — occupied by no care of a household, nor bound by the authority of a husband, nor restrained by the fear of God. 'And not only idle, but also tattlers and busybodies, speaking things which they ought not.' Wishing to excuse their own will, they offer to others an evil example. 'I will therefore.' I concede it before they promise what they have no power to fulfil. 'That the younger women marry' — such as he described above. 'Bear children, be mothers of families.' Not to kill; for those who conceive by adultery frequently kill. 'To give no occasion to the adversary for the sake of reviling.'
Or that religion be not blasphemed through them, if they be incontinent. 'For already some.' He gives the reasons why he foretold that they would wish to marry, lest thou suppose that he desired this. 'Are turned aside after Satan' — either denying the faith of God, or even fornicating. 'If any faithful man have widows, let him relieve them, that the Church be not burdened' — in his own house, or among poor kinsfolk. 'That there may be sufficient for those who are widows indeed' — who are forsaken by men. 'The presbyters that rule well' — who fulfil their office — 'let them be counted worthy of double honour' — that is, of office and of labour in the word. 'Especially they who labour in the word, and teach in doctrine.' He did not say 'especially they who have the word,' but 'they who labour.'
For he commanded that it be given to all who have it, that is, who are teachable. For the Scripture says: 'Thou shalt not muzzle the mouth of the ox that treadeth out the corn'; and: 'The labourer is worthy of his hire.' He wishes that carnal things be furnished to them by those from whom they receive spiritual things: because, being occupied in teaching, they cannot provide necessities for themselves. 'Against a presbyter receive not an accusation, but under two or three witnesses.' It is unjust to receive an accusation against anyone in his absence, since not even secular courts do this: how much more concerning the Lord's priest? 'Them that sin, rebuke before all.' If it be proven against them, so that either he who is punished may be corrected by the experience, or others may be terrified by the example. 'That the rest also may have fear.'
Seeing that thou hast not even spared a sinning presbyter. 'I charge thee before God and Christ Jesus.' He adjures him with a divine and heavenly adjuration, that no consideration prejudice him against observing these things. 'And the elect angels, that thou keep these things without prejudice' — those who stand before the sacred altars, or who have kept their dignity — 'doing nothing by turning aside to another part' — neither to the right nor to the left. 'Lay hands hastily on no man.' For it is no light sin to cast pearls before swine, and to give what is holy to dogs, and to bestow the ordination of clergy by no means upon the holy and those most learned in the law of God, but upon one's own followers, and upon the ministers of base offices, and — what is more disgraceful than these — at the prayers of little women.
In which is to be considered the wisdom of Christ the Apostle speaking in himself, who, in order to demonstrate the peril of ordination, joined to it the torments of those who sin. 'Neither,' he says, 'be partaker of other men's sins.' As therefore in the ordinations of the wicked he who appoints such men is a partaker of their sins, so in the ordination of the holy he who chooses good men is a partaker of their righteousness. 'Neither be partaker of other men's sins': he says one is made partaker of the sin of him who is ordained without being proved. 'Keep thyself chaste' — that thou mayest be able boldly to reprove others. 'Drink no longer water, but use a little wine, for thy stomach's sake, and thy frequent infirmities.' He gives him counsel, that he care more for the profit of others than for his own abstinence.
For infirmity could hinder the word. 'Some men's sins are manifest' — either while they are being exposed, they are excommunicated; or while they are pre-condemned by present chastisements, which is to be received in the future judgment. 'Going before to judgment.' Sins are those which each man has here committed beforehand — for example, if certain men, deprived of their means by you, are afflicted with want even after our death. 'And some men they follow after.' 'Likewise also the good works are manifest.' Sins going before to judgment are those which are known to all. 'And some men they follow after,' while they are afterward proved in the judgment. Again, otherwise: those sins go before us to judgment which each man has here committed beforehand:
those follow after for which we have given the causes, but which are consummated after our departure: therefore sins of this kind follow after us. If (for example) we have furnished the causes of someone's want, and he is consumed by hunger and destitution after our death. Or, they are judged unto the future judgment: because they cannot long lie hidden. 'Nothing is hidden that shall not be revealed.' Even things that lie hidden for a time cannot be concealed in the judgment. 'And they that are otherwise' — namely the manifest, or the good — 'cannot be hid.' CHAPTER VI. 'Let as many servants as are under the yoke count their masters worthy of all honour' — even unbelievers — 'that the name of the Lord and His doctrine be not blasphemed' — lest thou seem, on the contrary, to have declined for the worse through religion.
'But they that have believing masters, let them not despise them, because they are brethren' — let them not claim equality for themselves — 'but rather do them service, because they are faithful and beloved, who are partakers of the benefit of God.' If they served unbelievers out of a hateful fear, how much more ought they to serve believers out of charity, of whom they have been counted worthy to be partakers? 'These things teach and exhort.' Teach that all these things which I have said ought to be done, and exhort by showing the reward. 'If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ' — the Lord, who speaks through me, Christ — 'and to the doctrine which is according to godliness' — of the New Testament: for the doctrine of the Old is severe rather than godly. 'He is proud, knowing nothing, but sick about questions.'
Lifting himself up above men, knowing nothing, since that wisdom is not from above. 'And strifes of words, whereof come envyings.' Having abandoned the sense of truth, they are ensnared by the ambiguities of words. 'Contentions, blasphemies' — which beget quarrels. 'Evil surmisings' — whether they suspect heresy of one another, or the hearers think the truth to be failing. 'Conflicts of men of corrupt minds, and who are deprived of the truth' — deprived of the integrity of the Gospel or of nature. 'Supposing that gain is godliness' — those who think that the New Testament came for the sake of their own gain. 'But godliness with sufficiency is great gain.' He acquires much who has godliness with sufficiency — of nature, not of avarice. 'Godliness with sufficiency.'
Godliness is the worship of God, as impiety is contempt of Him. 'For we brought nothing into this world' — no doubt because neither can we carry anything out. Naked were we born, naked also shall we die; whatever is found here shall be left here; it is not ours, as of pilgrims. Therefore, content with sufficiency, let us acquire those riches which we may carry with us to our homeland. 'But having food, and wherewith to be covered, with these let us be content.' What he above called sufficiency — whatever is more than these are riches. 'For they that will be rich.' Let those who are rich use their riches well: for they that will be rich are not without temptation, because what increases for them assuredly is diminished for others. 'Fall into temptation.'
The occasion therefore of temptation, and the snare of the devil, is to have riches which not even their own parents had: since indeed the riches their parents left them ought to be dispensed in good works. 'And the snare of the devil, and many desires' — both useless. For the desires of riches are never satisfied: because it is ever in want, while it covets whatever it sees. 'And hurtful' — not only useless. 'Which drown men in destruction and perdition' — while, swollen with the ambition of goods, being raised up to heaven, they are plunged down even to hell; or, desiring others' wealth, they proceed even to the factions of murder. 'For covetousness is the root of all evils.' Because it is either the fount of all crimes or their aid. 'Which while some coveted after, they have erred from the faith.'
They have departed from the faith of God's promises. 'And pierced themselves through with many sorrows.' The more one has, the greater torments of anxiety he sustains. Whence the Lord affirmed the word about the tribulations of riches, and that the rest is choked by concupiscences: in short, they do not rule over their riches, but serve them; so that it is said, 'Of how great riches is that man?' — as though you were to say, a bondslave of riches. 'But thou, O man of God' — not a man of riches, but a man of God, whose all things are, and enslaved to God alone. 'Flee these things' — which are the cause of faithlessness and sorrows. 'But follow after righteousness, godliness, faith, charity, patience, meekness.' In these riches I desire thee to be wealthy. 'Fight the good fight of faith.'
It is a good fight to contend not for possession, but for the faith. 'Lay hold on eternal life.' As he says of himself: 'If by any means I may lay hold, on that for which I was laid hold of.' 'Whereunto thou art called' — by renouncing the world and its pomps. 'And hast professed a good profession' — in baptism — 'before many witnesses' — before priests and ministers, and the celestial and divine powers. 'I charge thee before God.' He charges by the power of a father and the authority of a master. 'Who quickeneth' — by whose power and command even dry things flourish again — 'all things' — that live. 'And Christ Jesus, who gave testimony under Pontius Pilate a good confession.' 'Hereafter ye shall see the Son of man sitting at the right hand of the power of God.' 'That thou keep the commandment without spot.'
As He kept it unto the end. 'Blameless.' For he stains it, and causes himself to be arraigned, who defiles himself with capital sins. 'Until the appearing of our Lord Jesus Christ.' For he that shall persevere unto the end, the same shall be saved. 'Which in His times He shall show, the blessed and only Potentate, the King of kings and Lord of lords.' When He wills, He shall show it, who alone is able to do this. 'Who only hath immortality.' He alone properly has it, who granted to angels and men to have it. But we have it neither of ourselves, nor unto ourselves, as He does. Likewise He alone has immutability, because He alone has true eternity: for the soul is indeed immortal, but mutable; yet in God there is no mutability.
'And dwelleth in light inaccessible' — to every creature. 'For no one knoweth the Father, save the Son.' 'Whom no man hath seen' — nay, nor can see — 'to whom be honour and everlasting dominion. Amen.' No man has seen how great He is, but each according to his merit: for we see even the sun the more amply, the purer the keenness of our eyes has been. 'To the rich of this world.' For there are also rich of another world, who buy for themselves gold tried by the Lord. 'Charge' — 'Not to be haughty.' 'Not to be high-minded.' First of all, the first disease of their back. For most hardly wilt thou find a rich man not proud, one who acknowledges the poor or his kinsfolk, and who does not take it grievously that honour due him is by no means paid by an inferior. 'Nor to trust.' By not trusting they become cheap:
when they have become cheap, they are dispensed. 'In the uncertainty of riches' — concerning which thou art uncertain whether they are taken from thee, or thou from them, the more quickly: for with many, they have been taken away along with life; others have foreseen with their own eyes that these would be alienated to others; and not a few have unwillingly left them to strangers. 'But in the living God, who giveth us all things' — whose all things are — 'abundantly' — He who therefore gives abundantly, that we may use them, giving also freely to others; not that, tearing down with great labour, we may build greater barns. 'To enjoy' — not to store up, and to brood over them. 'To do good: to be rich in good works.' Not in gold and silver. 'To distribute readily.' He who distributes readily will soon cease to be rich. 'To communicate' — to make one's own property common:
or, to give here, and receive in the future. 'To lay up for themselves a good foundation for the time to come.' 'Sell all, give to the poor, and thou shalt have treasure in heaven; and come, follow me': this is the foundation of perfection. 'That they may lay hold on the true life.' For this life is not true, because it does not remain in its own state: for all things under the sun are vanity. 'O Timothy, keep that which is committed to thy trust.' Guard the charge entrusted by us; or, keep the deposit of the faith. 'Avoid profane novelties of words.' Which thou hast not heard from me — nor, if it were said by an angel, wouldst thou gladly admit. 'And oppositions.' Questions of the dialectic art set in opposition, and promising an infinite knowledge of things. 'Of knowledge falsely so called, which some professing have erred concerning the faith.'
Of the heretics, who — promising a greater knowledge, like the serpent to Eve — have fallen from the truth of the faith. 'Grace be with thee. Amen.' May it abide forever.