1 Timothy 3

1 Timothy 3:1

Augustine of Hippo: But you think that this should not have happened to you because you believe that no one should be forced to do good. See what the apostle said, “If a man desire the office of a bishop, he desires a good work,” yet how many are forced against their will to undertake the episcopacy. Some are dragged in, locked up and kept under guard, suffering all this unwillingly until there arises in them a will to undertake this good work. — LETTERS 173.1.2

Augustine of Hippo: Consider these three temperaments: the contemplative, the active, the contemplative-active. A man can live the life of faith in any of these three and get to heaven. What is not indifferent is that he love truth and do what charity demands. No man must be so committed to contemplation as, in his contemplation, to give no thought to his neighbor’s needs, nor so absorbed in action as to dispense with the contemplation of God. The attraction of leisure ought not to be empty-headed inactivity but in the quest or discovery of truth, both for his own progress and for the purpose of sharing ungrudgingly with others. Nor should the man of action love worldly position or power, for all is vanity under the sun, but only what can be properly and usefully accomplished by means of such position and power … of contributing to the eternal salvation of those committed to one’s care. Thus, as St. Paul wrote, “If any one aspires to the office of bishop, he desires good work.” He wanted to make clear that the office of bishop, episcopatus, implies work rather than dignity. — City of God 19.19

Augustine of Hippo: “I want to be a bishop; oh, if only I were a bishop!” Would that you were! Are you seeking the name or the real thing? If it’s the real thing you’re seeking, you are setting your heart on a good work. If it’s the name you’re seeking, you can have it even with a bad work but with a worse punishment. So what shall we say? Are there bad bishops? Perish the thought, there aren’t any; yes, I have the nerve, the gall to say there are no bad bishops; because if they are bad, they aren’t bishops. You are calling me back again to the name and saying, “He is a bishop, because he is seated on the bishop’s throne.” And a straw scarecrow is guarding the vineyard. — SERMONS 340A.6

Caesarius of Arles: The office of a bishop is a good work, dearest brethren, as the blessed apostle says, “Whoever wants to be a bishop aspires to a noble task.” Now when “task” is heard, labor is understood. Therefore whoever desires the office of bishop with this understanding wants it without the arrogance of ambition. To express this more clearly, if a man wants not so much to be in authority over the people of God as to help them, he aspires to be a bishop in the true spirit. — SERMONS 230.1

Didache: Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. — The Didache, Chapter 15

Jerome: Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up and fear lest you may be cast down. You will say, “if a man desire the office of a bishop, he desires a good work.” I know that; but you should add what follows: such a one “must be blameless, the husband of one wife, sober, chaste, prudent, well-prepared, given to hospitality, apt to teach, not given to wine, no striker but patient.” … Woe to the man who goes in to the supper without a wedding garment. — LETTERS 14.8

John Chrysostom: The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God’s anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? “If a man seeks the office of a bishop, he desires a good work.” What is terrible is to desire the absolute authority and power of the bishop but not the work itself. — ON THE PRIESTHOOD 3.10-11

John Chrysostom: “This is a faithful saying.”

This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also. — Homily on 1 Timothy 9

John Chrysostom: As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of a person a Bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all, and instructs others through him. And what says he? “If a man desire the office of a Bishop,” I do not blame him, for it is a work of protection. If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. “For he desireth a good work.” Even Moses desired the office, though not the power, and his desire exposed him to that taunt, “Who made thee a ruler and a judge over us?” If any one, then, desire it in this way, let him desire it. For the Episcopate is so called from having the oversight of all. — Homily on 1 Timothy 10

Oecumenius: If anyone aspires to the office of bishop, he desires a noble task.

Writing to Timothy, Paul shows in general what kind of person a bishop must be. “he desires a noble task.” He says, “I do not accuse him.” An honest man is needed, certainly for service and leadership; provided that he desires it for helping many, and not for glory. For a bishop is said to be one who oversees all. Even Moses desired it, but not for glory, rather for the benefit of many. — COMMENTARY ON 1 TIMOTHY

Tertullian: To ourselves even does the apostle allow the concupiscible quality. “If any man,” says he, “desireth the office of a bishop, he desireth a good work.” Now, by saying “a good work,” he shows us that the desire is a reasonable one. — A Treatise on the Soul

Tertullian: Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy. — On Exhortation to Chastity

Tertullian: Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be “irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; “nay, indeed, (be) “given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children’s discipline,"-no, nor “courting good renown even from strangers. — On Monogamy

1 Timothy 3:2

Ambrose of Milan: And the Apostle has established a law, saying: “If any man be without reproach the husband of one wife.” So then he who is without blame the husband of one wife comes within the rule for undertaking the priestly office; he, however, who has married again has no guilt of pollution, but is disqualified for the priestly prerogative. — Epistle 63

Apostolic Constitutions: Such a one a bishop ought to be, who has been the “husband of one wife”. We have already said, that a bishop, a presbyter, and a deacon, when they are constituted, must be but once married, whether their wives be alive or whether they be dead; and that it is not lawful for them, if they are unmarried when they are ordained, to be married afterwards; or if they be then married, to marry a second time, but to be content with that wife. which they had when they came to ordination. — CONSTITUTIONS OF THE HOLY APOSTLES

Basil of Caesarea: The canon absolutely excludes from the ministry those who are twice married. — LETTERS 188.12

Clement of Alexandria: Some people run down the law and marriage. To them it is as if marriage were alien to the new covenant and merely a legalism. What do they say in face of this text? Especially those who have such an aversion to sex and childbirth—what have they to say in answer? Paul himself sets it down that leadership in the church should rest with “a bishop who presides successfully over his household” and that “marriage to one wife” constitutes a household with the Lord’s blessing. — The Stromata Book 3

Cyril of Jerusalem: Do not let the once-married set at nought those who have come together in marriage for the second time. For continence is a fine thing and admirable. But folk may be pardoned for contracting a second marriage, lest infirmity end in fornication. — Catechetical Lecture 4:26

Gregory of Nyssa: When making a vessel of iron, we entrust the task not to those who know nothing about the matter but to those who are acquainted with the art of the smith. Ought we not, therefore, to entrust souls to him who is well-skilled to soften them by the fervent heat of the Holy Spirit and who by the impress of rational implements may fashion each one of you to be a chosen and useful vessel? It is thus that the inspired apostle bids us to take thought, in his epistle to Timothy, laying injunction upon all who hear, when he says that a bishop must be without reproach. Is this all that the apostle cares for, that he who is advanced to the priesthood should be irreproachable? And what is so great an advantage as that all possible qualifications should be included in one? But he knows full well that the subject is molded by the character of his superior and that the upright walk of the guide becomes that of his followers too. For what the Master is, such does he make the disciple to be. — LETTERS 13

John Chrysostom: “A Bishop then,” he says, “must be blameless, the husband of one wife.” This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For “marriage is honorable.” Some however say, that this is said that he should be the husband of one wife. “Blameless.” Every virtue is implied in this word; so that if any one be conscious to himself of any sins, he doth not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary; his life should be unspotted, so that all should look up to him, and make his life the model of their own.

“Vigilant,” he says, that is, circumspect, having a thousand eyes about him, quicksighted, not having the eyes of his mind dimmed. For many things occur which permit not a man to see clearly, to see things as they are. For care and troubles, and a load of business on all sides press upon him. He must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and, as it were, breathe fire; he must labor and attend upon his duty by day and by night, even more than a general upon his army; he must be careful and concerned for all.

“Sober, of good behavior, given to hospitality.” Because these qualities are possessed by most of those who are under their rule, (for in these respects they ought to be equal to those who rule over them,) he, to show what is peculiar to the Bishops, adds, “apt to teach.” For this is not required of him that is ruled, but is most essential to him who has this rule committed to him. — Homily on 1 Timothy 10

Oecumenius: Therefore, a bishop must be blameless, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach; not a drunkard, not violent, not greedy for gain, but gentle, not quarrelsome, not a lover of money.

be blameless. So that he is aware of no evil in himself. For if he is aware, he acts badly desiring oversight, from which through his actions he has alienated himself.

A bishop must be the husband of one wife. This does not legislate that a bishop must necessarily have a wife, but rather, if he is married, he says, he must not be a second husband. Or that he should know only one lawful wife for marriage; but, when called to the office of bishop, he must fulfill that condition. “So that those who have wives may be as though they had none.” (1 Cor. 7:29) And, “I wish that all were as I am,” says Paul. (1 Cor. 7:7) And, “He who is married cares about worldly things.” (1 Cor. 7:33) How then can a bishop rightly care for worldly matters? Some say that he said this concerning the Church, so that he would not transfer from one to another; for the matter is adultery.

Sober-minded. Awake, discerning, fervent in spirit.

self-controlled. For one ought to have restraint, good manners, and hospitality according to those who lead. Therefore, Paul added the teacher’s own characteristic, saying self-controlled:

not a drunkard. Paul says this, not meaning the intoxicated (for that was often the case), but the brazen and arrogant.

Again, not violent, not one who strikes with hands, but one who strikes the conscience of the brothers. — COMMENTARY ON 1 TIMOTHY

Theodore of Mopsuestia: “Without reproach” can scarcely mean “without critics,” since Paul himself had such, but blameless as to living. — COMMENTARY ON 1 TIMOTHY

Theodore of Mopsuestia: For they [i.e., various interpreters] say that Paul has spoken thus, so that any man who is brought forward to be a bishop and has taken a wife will live chastely with her, being content with her alone as the recipient of his natural desires. Likewise any man who lives on after the death of his first wife may legitimately take a second wife, as long as he lives in the same way with her as with the first, and ought not be prohibited from becoming a bishop. They say that Paul has laid down a canon here. I accept this view, though I am not persuaded that he lays down a specific rule with regard to the second matter, i.e., that of the eligibility of remarried men for episcopal office. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:3

Jerome: Let your breath never smell of wine, lest the philosopher’s words be said to you, “Instead of offering me a kiss, you are giving me a taste of wine.” Priests given to wine are both condemned by the apostle and forbidden by the old law.… Whatever intoxicates and disturbs the balance of the mind, avoid as you would wine. I do not say that we are to condemn what is a creature of God. The Lord himself was called a “wine-bibber,” and wine in moderation was allowed to Timothy because of his weak stomach. I only require that drinkers should observe that limit which their age, their health or their constitution requires. — LETTERS 52.11

John Chrysostom: “Not given to wine”: here he does not so much mean intemperate, as insolent and impudent. “No striker”: this too does not mean a striker with the hands. What means then “no striker”? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them. “Not greedy of filthy lucre, but patient: not a brawler, not covetous.” — Homily on 1 Timothy 10

Pelagius: This could range widely in meaning from not delivering blows to the point of death to not striking the consciences of the weak with a bad example. — PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY

Pseudo-Clement: Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That “the harvest is great, but the workmen are few,” this also is well-known and manifest. Let us, therefore, “ask of the Lord of the harvest” that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as “shall skilfully dispense the word of truth;” workmen “who shall not be ashamed;” faithful workmen; workmen who shall be “the light of the world;” [Matthew 5:14] workmen who “work not for the food that perishes, but for that food which abides unto life eternal;” [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not “hireling” [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who “serve their belly;” not workmen who “with fair speeches and pleasant words mislead the hearts of the innocent;” [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — “men whose end is destruction;” [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not “crafty workmen;” [2 Corinthians 11:13] not workmen “drunken” and “faithless;” nor workmen who traffic in Christ; not misleaders; not “lovers of money; not malevolent.” — Two Epistles on Virginity

Theodore of Mopsuestia: Not striking without reasonable cause, for sometimes this is permitted, if for a good reason and not with undue fierceness. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:4

Apostolic Constitutions: Who also has herself had no other husband, “ruling well his own house.” — CONSTITUTIONS OF THE HOLY APOSTLES

John Chrysostom: “One that ruleth well his own house, having his children in subjection with all gravity.” If then “he who is married cares for the things of the world,” and a Bishop ought not to care for the things of the world, why does he say the husband of one wife? Some indeed think that he says this with reference to one who remains free from a wife. But if otherwise, he that hath a wife may be as though he had none. For that liberty was then properly granted, as suited to the nature of the circumstances then existing. And it is very possible, if a man will, so to regulate his conduct. For as riches make it difficult to enter into the kingdom of Heaven, yet rich men have often entered in, so it is with marriage.

“Having his children in subjection with all gravity.” This is necessary, that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection, would keep a stranger under command? “One that ruleth well his own house.” Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house. — Homily on 1 Timothy 10

Oecumenius: one who manages his own household well, with children in submission with all reverence.

one who manages his own household well. For he who does not know how to rule a single household, or who could not properly govern two or three children by nature, how will he be able to suitably preside over the Church and so great a people? For he must bear examples from his own household. — COMMENTARY ON 1 TIMOTHY

Theodore of Mopsuestia: What is meant by good management, in the case of the children, is that the father is to guide them with wise counsel, such that, if they end up as nonbelievers, it is not his fault. — COMMENTARY ON 1 TIMOTHY

Theodoret of Cyrus: As a good overseer of his children, the father’s task is not to abdicate to their opinion but to teach them all the virtues, even if he must act strongly to shape their wills. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY

1 Timothy 3:5

John Chrysostom: Therefore he asks, “if a man know not how to rule his own house, how shall he take care of the Church of God?” For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house. — Homily on 1 Timothy 10

Oecumenius: If anyone does not know how to manage his own household, how will he care for the church of God?

Whatever the bishops commanded in these strict matters, not drunkenness, not being violent, but moderation and the like, he who commanded the disciples, “Put to death the members of your body on the earth;” (Col. 3:5) and, “Are some who crucified the flesh of Christ?” (Gal. 5:24) And Christ commanded to take up the cross and follow Him for all. (Matt. 16:24) For why did he not rather command those to be angels, as if according to the measure of mortals? And we say that the highest virtue is of few: but it was necessary to have many bishops, one for each church. Therefore, lest he make the office of bishops, which was necessary, rare or impossible, Paul commands moderate virtue, making the matter itself easy to approach:

how will he care for the church of God. Where there are greater and more numerous affairs. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:6

Apostolic Constitutions: Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; “not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused.”. It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace. — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: What does Paul mean by saying “or he may be puffed up with conceit and fall into the condemnation of the devil”? It doesn’t mean he is to be judged by the devil but that he is to be condemned with the devil. The devil, after all, won’t be our judge. He himself fell through pride. Like him, one who has become godless on account of pride will be condemned to everlasting fire. We are to consider carefully, Paul is saying, to whom a position of eminence is given in the church, lest the person being lifted up should through pride fall into the very judgment into which the devil fell. — SERMONS 340A.2

Basil of Caesarea: His rank should not arouse feelings of pride in the superior, lest he himself lose the blessing promised to humility or “lest being puffed up with pride he fall into the judgment of the devil.” — THE LONG RULES, Q.30.R

Jerome: Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them. Pride inflicts far more injury on everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? “Lest he incur the condemnation passed on the devil.” The man who is puffed up with his own importance falls into the judgment of the devil. — HOMILIES 95

John Chrysostom: Indeed, nothing so estranges from the mercy of God and gives over to the fire of hell as the tyranny of pride.… Therefore, let us check this puffing up of the soul, and let us cut out this tumor, if we wish to be pure and be rid of the punishment prepared for the devil. Listen to Paul declaring that the proud must suffer those very penalties: “Not a new convert, lest he be puffed up with pride and incur the condemnation passed on the devil.” — HOMILIES ON John 9.2

John Chrysostom: “Not a novice.” He does not say, not a young man, but not a new convert. For he had said, “I have planted, Apollos watered, but God gave the increase.” Wishing them to point out such an one, he used this word. For, otherwise, what hindered him from saying, “Not a young man”? For if youth only was an objection, why did he himself appoint Timothy, a young man? (and this he proves by saying to him, “Let no man despise thy youth.”) Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, “From a child thou hast learned the holy Scriptures.” And that he practiced intense fasting is proved by the words, “Use a little wine for thine often infirmities”; which he wrote to him amongst other things, as, if he had not known of such good works of his, he would not have written, nor given any such charge to his disciple.

But as there were many then who came over from the Heathen, and were baptized, he says, “Do not immediately advance to a station of dignity a novice, that is, one of these new converts.” For, if before he had well been a disciple, he should at once be made a Teacher, he would be lifted up into insolence. If before he had learnt to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, “Lest being lifted up with pride, he fall into the condemnation of the devil,” that is, into the same condemnation which Satan incurred by his pride. — Homily on 1 Timothy 10

Oecumenius: He must not be a recent convert, lest, being arrogant, he fall into the judgment of the Devil.

He must not be a recent convert. It does not mean the younger person, but one recently instructed in the faith. For Timothy himself was also younger. “For no one should despise your youth,” (1 Timothy 4:12) he says as he goes on. For he who is still a student ought, if anyone makes him a teacher, to be proud and confident.

he fall into the judgment of the Devil. To the same, Paul says, to the Devil, a judgment, into which he fell out of madness. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:7

Augustine of Hippo: This is not the praise given a man by a few wise and just people but popular report. Indeed, popular report bestows greatness and renown on a man, which is not desirable for its own sake but is essential to the success of good men in their endeavors to benefit their fellow men. So the apostle says that it is proper to have a good report of those that are without. For though they are not infallible, the luster of their praise and the odor of their good opinion are a great help to the efforts of those who seek to benefit them. This popular renown is not obtained by those who are highest in the church, unless they expose themselves to the toils and hazards of an active life. — REPLY TO FAUSTUS THE MANICHAEAN 22.56

John Chrysostom: For when St. Paul said, “Moreover he must have good testimony from them that are without,” he does not do away with careful and exact scrutiny, nor does he set up this testimony as a chief sign of assurance about such men. But having listed many requirements already, he added this one afterwards, to show that we must not be content with it alone for this kind of election but only take it into account along with other considerations. For it often happens that popular report is false. — ON THE PRIESTHOOD 2.4

John Chrysostom: “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”

This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, “the husband of one wife,” though elsewhere he says, “I would that all men were even as I myself!” that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, “That thou shouldest ordain elders in every city, as I had appointed thee.”

But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report “also,” he says, that is, besides other qualities.

What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, “Through evil report and good report”? Because it was not his life that they assailed, but his preaching. Therefore he says, “through evil report.” They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest.

Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies.

But how does he “fall into a snare”? By falling often into the same sins, as those who are without. For if he be such a character, the evil one soon lays another snare for him, and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he, whose life is blameless, should be ill-reported of, we may infer from the words of Christ; “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.”

But what if one be falsely accused, and from peculiar circumstances be slandered? Well this is a possible case; but even such an one ought not to be promoted. For the result is much to be feared. Therefore it is said he should have “a good report,” for your good works are to shine. As therefore no one will say that the sun is dark, not even the blind, (for he will be ashamed to oppose the opinion of all,) so him that is of remarkable goodness no one will blame. And though, on account of his doctrines, the Heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it. — Homily on 1 Timothy 10

Leo the Great: The wishes of the congregation and the testimony of the populace should certainly be waited for. The opinions of the nobles and the choice of the clerics should be asked for. These are the procedures ordinarily observed in the consecrating of bishops by those who know the decrees of the Fathers. That would be to preserve in every way the requirement made by apostolic authority which demands that a bishop who is to be in charge of a church must be supported not only by the testimony of his congregation but by a good reputation among outsiders as well. No opportunity for such a scandal should be left. One who is going to be the teacher of peace is himself consecrated in peace and in harmony pleasing to God, through the common efforts of all. — LETTERS 10.4

Oecumenius: Moreover, he must have a good testimony from those outside, so that he may not fall into reproach and the snare of the Devil.

from those outside. Outside, says the Greeks. Observe the precision. What then if he is bad, but has a good testimony? This is impossible. For it is beloved for the most upright to be testified to by enemies. But this, along with other things, requires good qualities; for he also shows a bond. But what if, being good, he is despised concerning his life? Difficult indeed, but such a one must not become a bishop. And if from those outside, much more from the brothers.

so that he may not fall into reproach. It is fitting for one who is bad to be reproached and insulted.

and the snare of the Devil. For if he is, he says, evil in some way, he easily sets another trap for him. For if he turns from being insulted and abused to sins, he falls into another passion of anger and resentment; for no one can endure insult without anger. — COMMENTARY ON 1 TIMOTHY

Origen of Alexandria: Therefore let us see by what order the high priest is appointed. It says, “Moses called together the congregation and said to them, ‘This is the Word that the Lord commanded.’ ” Although the Lord had given them commands about appointing the high priest and had made his choice, the congregation was still called together. For in ordaining a priest, the presence of the people is also required that all may know and be certain that from all the people one is chosen for the priesthood who is more excellent, who is more wise, who is more holy, who is more eminent in every virtue, lest afterwards, when he stands before the people, any hesitation or any doubt should remain. This is also what the apostle taught when he spoke about the ordination of a priest: “It is necessary to have a good witness from those who are outside.” — HOMILIES ON Leviticus 6.3.1

Theodore of Mopsuestia: This reason is foremost, and in no way weaker than the ones already mentioned, that it is not prudent to entrust the care of others to such a one and to offer such great power so quickly. Why? Because he has not yet given proof of his life and manners, and it is not yet certain as to whether anything is left of his former life, since the devil has many devices to use against him. These are such that he may fall back into old sins. Indeed, because it seems that he has moved away from his former and worse state, he cannot be corrected in the direction of better things, for he is now seen to have had the nurture of others entrusted to him instead. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:8

Athanasius of Alexandria: What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, “I give no new commandment to you, but an old commandment, which you have heard from the beginning.” In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again. — DEFENSE OF THE NICENE DEFINITION 2.5

John Chrysostom: Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters.

“Likewise the Deacons.” That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says “likewise,” is evident from what he says in addition, “grave, not doubletongued”; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. “Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience.” Thus he explains what he means by “blameless.” — Homily on 1 Timothy 11

Oecumenius: Deacons likewise must be honorable, not double-tongued, not given to much wine, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience.

For what reason did Paul pass over the elders [πρεσβυτέρους]? Because he mingled them with the bishops themselves. For what he said about the bishops, he also applies to the elders: since they too are similarly priests, and have been entrusted with the duty of teaching.

not double-tongued. That is, deceitful and traitorous.

not given to much wine. Paul did not say: “Do not get drunk” (for this was very common), but rather, “Do not drink excessively.” For even if, he says, they do not get drunk, yet the tone of the heart slackens.

with a pure conscience. He demands faith and life. — COMMENTARY ON 1 TIMOTHY

Polycarp of Smyrna: Knowing, then, that “God is not mocked,” we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, “we shall also reign together with Him,” provided only we believe. — Epistle to the Philippians 5

Theodore of Mopsuestia: Since the ministry of deacons is at least as much toward the women in the community as the men, their integrity is all the more important. They are to be honorable and sincere in performing the duties assigned to them by the presbyters. — COMMENTARY ON THE FIRST LETTER TO TIMOTHY

Theodoret of Cyrus: “Not double-tongued” means that the deacon is not to be a person who says one thing to one person and something else to another. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY

1 Timothy 3:9

John Chrysostom: And here he requires, though in other words, that he be “not a novice,” where he says, “Let these also first be proved,” where the conjunction “also” is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the “not a novice” in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence? — Homily on 1 Timothy 11

Pelagius: The mystery of faith is the passion of Christ, out of which comes the redeeming process by which our salvation is won. “The clear conscience” refers to the fact that the person who knows this mystery purely is not confounded by the spectacle of Christ’s humiliation, or, it means that this mystery should be preached straightforwardly, piety not requiring anything beyond the statement itself. — PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY

Theodore of Mopsuestia: The mystery of faith referred to by the apostle here is the teaching about Christ, which he is about to expound in what follows. — COMMENTARY ON THE FIRST LETTER TO TIMOTHY

1 Timothy 3:10

Augustine of Hippo: None could rightly be ordained a minister in the church if the apostle had said, “If any is without sin,” where he says, “If any is without crime”; or if he had said, “Having no sin,” where he says, “Having no crime.” Because many baptized believers are without crime, but I should say that no one in this life is without sin—however much the Pelagians are inflated, and burst asunder in madness against me because I say this: not because there remains anything of sin which is not remitted in baptism; but because by us who remain in the weakness of this life such sins do not cease daily to be committed, as are daily remitted to those who pray in faith and work in mercy. — AGAINST TWO LETTERS OF THE PELAGIANS 1.14.28

Gregory the Dialogist: For, since it is written, “That one should first be proved, and so minister” (1 Tim. iii. 10), much more ought he first to be proved who is taken as an intercessor for the people, lest bad priests should become the cause of the people’s ruin. There can therefore be no excuse, no defence against this, since it is clearly known to all how solicitous about diligent attention to this matter is the holy and excellent teacher, who forbids that a novice should accede to sacred orders (1 Tim. iii.). But, as then one was called a novice who had been newly planted in the conversation of the holy faith, so one is now to be held to be a novice who, having been suddenly planted in the habit of religion, creeps on to canvass for sacred dignities. Orders, then, should be risen to in an orderly way: for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it. And, seeing that the same apostle teaches his disciple, among other directions with regard to sacred orders, that hands are to be laid hastily on no man (1 Tim. v.), what can be more hasty or what more headlong than to begin at the top, and that a man should commence by being a bishop before he has been a minister? — Register of Epistles, Book 9, Epistle 106

John Chrysostom: And here he requires, though in other words, that he be “not a novice,” where he says, “Let these also first be proved,” where the conjunction “also” is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the “not a novice” in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence? — Homily on 1 Timothy 11

Oecumenius: And let these also first be tested; then let them serve as deacons, being blameless.

And let these also first be tested. Just as, Paul says, the bishops, so that they may not be beginners. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:11

Ambrosiaster: Paul does not refer here to women deacons, since these are not allowed in the church. It is heretics who have such persons. The reference here is to women in general. — COMMENTARY ON THE FIRST LETTER TO TIMOTHY

John Chrysostom: “Even so must the women be grave, not slanderers, sober, faithful in all things.”

Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses. — Homily on 1 Timothy 11

Oecumenius: Women likewise must be honorable, not slanderers, but sober-minded, faithful in all things.

Women, not just any women, but deaconesses. For what did Paul wish to mention among the clergy, women of any kind?

not slanderous. What was said above: not to be double-tongued.

but sober-minded. For the female sex is not to be trusted. Therefore, one must be sober and watchful. For as much as they are more susceptible to deceits, so much so do they need sobriety.

faithful in all things. In faith and life. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:12

John Chrysostom: “Let the Deacons be husbands of one wife.”

This must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure.

“Ruling their children and their own houses well.”

Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct. — Homily on 1 Timothy 11

Oecumenius: Let deacons be the husbands of one wife, managing their children and their own households well. For those who serve well gain for themselves a good standing and great confidence in the faith that is in Christ Jesus.

husbands of one wife. You see how the same things are required from deacons as from bishops? These things must also be accepted concerning deaconesses.

managing their children and their own households well. He places this everywhere, wishing to bring the reproof upon them from home.

For those who serve well. Those who have entrusted themselves to the lesser things will quickly come to progress and boldness in Christ.

and great confidence. But who would have confidence in the faith of Christ, except the one who lives with faith and a righteous life? — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:13

Benedict of Nursia: The keeper of the wine cellar for the community shall be chosen out of the community, discreet, mature in his behavior and sober. If a brother chance to demand anything unreasonable of him, he is not to be contemptuous in his refusal but to refuse reasonably and humbly. He is to be careful of his own soul and remember that St. Paul says: “He that has done his duty well, gains for himself a good degree.” He is to show a particular concern for the sick, children, strangers and the poor, as being accountable for them at the day of judgment. — RULE 31

Jerome: Woe to him who, when he has received a talent, has bound it in a napkin; and while others make profits, only preserves what he has received. His angry Lord shall rebuke him in a moment. “You wicked servant,” he will say. “Why then did you not put my money into the bank, and at my coming I could have collected it with interest?” That is to say you should have laid before the altar what you were not able to bear. For while you, a slothful trader, keep a penny in your hands, you occupy the place of another who might double the money. Thus as one who ministers well purchases to himself a good degree, so one who approaches the cup of the Lord unworthily shall be guilty of the body and blood of the Lord. — LETTERS 14.8

John Chrysostom: “For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus.”

“They that use the office of a Deacon well, purchase to themselves a good degree,” that is, advancement, “and much boldness in the faith of Jesus Christ”; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher. — Homily on 1 Timothy 11

Theodore of Mopsuestia: A “good reward” refers to a future, heavenly good, since earthly promotion would have required the idea of “better reward.” — COMMENTARY ON THE FIRST LETTER TO TIMOTHY

1 Timothy 3:14

John Chrysostom: “These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.”

That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that thou mayest not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter. — Homily on 1 Timothy 11

Oecumenius: These things I write to you, hoping to come to you soon; but if I am delayed, I write so that you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and foundation of the truth.

These things I write to you. In order that the arrangement concerning these matters may not throw Timothy into gloom because Paul is no longer present, see what Paul says: “But if I am delayed.” Since he was led by the Spirit, and did not know where the Spirit was ordering him to go, therefore he always hesitates.

which is the Church of the living God. Whoever is a house, is the Church of the living God; not like the Jewish temple, but a pillar and foundation, that is, a confirmation of the truth. For the temple, he says, was a foundation of the types of truth. And rightly so, “of the living God.” For do you not notice, he said, that it is filled with men: for it excels through God, and is built by Him, and has Him as its inhabitant. — COMMENTARY ON 1 TIMOTHY

1 Timothy 3:15

Ambrose of Milan: Accordingly, as Scripture says, Jacob became rich by such means and reared a very good flock for Christ. He improved it with the title of faith and a diversity of virtues, the marks of a glorious name. And so he did not consider himself poor, for he was rich with the wealth of faith.… And it is no wonder that Jacob possessed peace, for he had set up a pillar and anointed it to God, and that pillar is the church. Paul calls that pillar “the bulwark of the truth.” That man anoints it who pours the ointment of faith upon Christ and of compassion upon the poor. — On Jacob and the Blessed Life 2.7.33

Apostolic Constitutions: For there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, “a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber” — CONSTITUTIONS OF THE HOLY APOSTLES

Augustine of Hippo: Therefore, beloved, with assured mind and steadfast heart, let us continue to live under so lofty a Head in so glorious a body, in which we are mutually members. Thus, even if my absence were as far as the most distant lands, we should be together in him, and we should never withdraw from the unity of his body. If we lived in one house, we should certainly be said to be together; how much more are we together when we are together in one body! — LETTERS 142.1.1

Augustine of Hippo: Honor the holy church as your mother. Love her, proclaim her the Jerusalem which is above, the holy city of God. She it is who, in this faith which you have heard, bears fruit and grows in the whole world, the church of the living God, the pillar and buttress of the truth. She tolerates the wicked in the communion of the sacraments, knowing that they are due to be separated from her at the end and withdrawing from them meanwhile in the dissimilarity of their morals. — SERMONS 214.11

Basil of Caesarea: Every one of us, indeed, who is instructed in the Holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of vocational pursuits. The house of God, which is the church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers. — HOMILY ON THE WORDS: “GIVE HEED TO THYSELF.”6

Cyril of Jerusalem: “For from the rising of the sun, even to its setting, my name is great among the nations.” It is of this holy Catholic church that Paul writes to Timothy.… He calls the church “the pillar and mainstay of the truth.” — Catechetical Lecture 18:25

Fulgentius of Ruspe: We know through the grace of God that the holy church is called a virgin, as the apostle says, “I betrothed you to one husband to present you as a chaste virgin to Christ,” but in that one virgin herself, virgins in the plural are also named. For we read, “Virgins will be brought to the king after her.” Nor is there any doubt that there is one church which is spread throughout the whole world which is called by the apostle “the church of the living God, the pillar and foundation of truth.” Still this is one church in such a way that in it many are called churches. — LETTERS 14.7

Irenaeus: WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. while the Church is scattered throughout all the world, and the “pillar and ground” — Against Heresies Book III

Irenaeus: Such, then, are the first principles of the gospel. There is one God, the Maker of this universe; he who was also announced by the prophets and who by Moses set forth the dispensation of the law—principles which proclaim the Father of our Lord Jesus Christ and ignore any other God or Father except him. So firm is the ground upon which these Gospels rest that the very heretics themselves bear witness to them, and, starting from these documents, each one of them endeavors to establish his own peculiar doctrine.… It is not possible that the Gospels can be either more or fewer in number than they are. For there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout all the world, and the “pillar and ground” of the church is the gospel and the spirit of life. Therefore, it is fitting that it should have four pillars, breathing out immortality on every side and vivifying all humanity afresh. — AGAINST HERESIES 3.11.7-8

John Chrysostom: “That thou mayest know,” he says, “how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church. — Homily on 1 Timothy 11

Origen of Alexandria: The spiritual interpretation, however, is not so difficult and hard to come by. For the bride of the Word, the soul who abides in his royal house—that is, in the church—is taught by the Word of God, who is her Bridegroom, whatever things are stored and hidden within the royal court and in the king’s chamber. In this house, which is the church of the living God, she becomes acquainted also with the cellar of that wine which is extracted from the holy wine presses, the wine that is not only new, but also old and sweet—that is, the teaching of the Law and the Prophets. — COMMENTARY ON THE SONG OF SONGS 3.14

Victorinus of Pettau: “And He had in His right hand seven stars.” He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: “Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear.” Moreover, John the Baptist had also anticipated this, by saying to his disciples: “For God giveth not the Spirit by measure unto Him. The Father,” says he, “loveth the Son, and hath given all things into His hands.” Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: “That thou mayest know how thou oughtest to behave thyself in the Church of the living God.” We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: “Of seven women which took hold of one man.” The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: “For this corruptible must put on incorruption, and this mortal must put on mortality.” Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, “Let thy name be called upon us.” Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God’s work that is mercy and love: to all he urges penitence, to all he declares judgment. — Victorinus Commentary on the Apocalypse of the Blessed John

1 Timothy 3:16

Augustine of Hippo: But when the fullness of time came, Wisdom was sent in the flesh, not to fill angels nor to be an angel, except insofar as she announced the Father’s plan which was also her own. She was sent not to be with men and in men, for this too had been done before, both in the Fathers and in the prophets, but that the Word itself might become flesh, that is, that it might become a man. This future mystery, when revealed, would likewise be the salvation of those wise and saintly men, who had been born of women before he himself was born of a virgin, and ever since it has been accomplished and preached, it is the salvation of all who believe, hope and love. — ON THE TRINITY 4.20.27

Gregory of Nyssa: We hold it necessary to honor, even as the Father is honored, the God who was manifested by the cross. They [the Eunomians] find the passion a hindrance to glorifying the Only-Begotten God equally with the Father that begat him.… Eunomius makes the suffering of the cross to be a sign of divergence in essence, in the sense of inferiority, considering, I know not how, the surpassing act of power, by which he was able to perform this, to be an evidence of weakness. He fails to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration. Indeed, to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect—that “God was manifested in the flesh,” that “the light shined in the darkness,” “the Life tasted death”—and all such declarations which the heralds of the faith are prone to make. By these is increased the marvelous character of him who manifested the superabundance of his power by means external to his own nature. — AGAINST EUNOMIUS 5.3

John Chrysostom: “If you knew my essence and dignity, you would also know that of the Father. And henceforth you will know him, and you have seen him” (the former in future, the latter at present), that is, “through me.” Moreover by “sight” he meant knowledge by means of the understanding. For we can both see and fail to know persons whom we actually see, but we cannot both know and fail to know at the same time persons whom we know. That is why he declared, “And you have seen him,” just as Scripture says, “as he has been seen by angels also.” Even though his very essence was not, of course, seen, it said that he “has been seen,” clearly meaning “seen” in such a way as it was possible for the angels to see. — HOMILIES ON John 73.2

John Chrysostom: “And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit.”

Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed “a great mystery,” and “a mystery of godliness,” and that “without controversy” or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, “God was manifest in the flesh.” The Creator was seen incarnate. “He was justified in the Spirit.” As it is said, “Wisdom is justified of her children,” or because He practiced no guile, as the Prophet says, “Because he had done no violence, neither was guile found in his mouth.” (Isa. liii. 9; 1 Pet. ii. 22) “Seen of Angels.” So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! “Preached unto the Gentiles, believed on in the world.” He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, “Their sound is gone out into all the world.” (Ps. xix. 4) Think not that these things are mere words, for they are not, but full of hidden realities. “Received up into glory.” He ascended upon clouds. “This Jesus,” it is said, “Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven.” (Acts i. 11)

The dispensation in our behalf he calls a “mystery,” and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was “made known by the Church”? (Eph. iii. 10) Therefore he says, “without controversy great is the mystery.” Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest. — Homily on 1 Timothy 11

Leo the Great: No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For, the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time that Christ was born but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given. — SERMONS 23.4

Oecumenius: And confessedly, great is the mystery of godliness: God was revealed in the flesh, justified in the Spirit, seen by angels, preached among the nations, believed on in the world, received up in glory.

confessedly. For no one doubts this. And faith which is in us is both great and a mystery, and a mystery of devotion, and it has no hesitation. Do you see the steps?

God was revealed in the flesh, etc. Then Paul speaks of the mystery. For He who was revealed to men in the flesh was not judged righteous by human eyes, but by the eyes of the Spirit, who also searches the depths of God. (1 Cor. 2:10)

But he says: He was justified because of the flesh. For since God is God, he is not justified but justifies. This is also what the prophet said: “He who has not committed sin, nor deceit found in his mouth.” (1 Peter 2:22) Saint Cyril in the twelfth chapter of the Scholia says: “’He who was revealed in the flesh was justified in the Spirit.’ For in no way was he subjected to our weaknesses.”

seen by angels. For they did not disregard His birth according to the flesh.

— [OECUMENIUS] He was justified in spirit. And by what justification is he justified who is righteousness itself and redemption, the Sun of righteousness according to Malachi? Which indicates the most pure and perfect righteousness, the fulfillment evidently of the legal rights; concerning which John said: “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” (Matt. 3:15) For since the law also commanded concerning baptisms, He came to the Jordan to fulfill this as well, just as He fulfilled circumcision and the offerings for the firstborn. But what does He mean by “In spirit”? Israel was bound in the spirit of slavery through the punishing law. For it did not have the spirit of adoption; this has been granted to Christians, as Paul also says: “What is above is Jerusalem the free, which is the mother of us all.” (Gal. 4:26) He says therefore, Even if he fulfilled the legal righteous requirements, but not with the spirit of slavery (for how, he who also frees others?), but with the Holy Spirit of adoption, which the genuine Son received according to the human nature, bestowing the gift upon us, and consubstantial with the Spirit, and not for Himself. Just as He cared for and prayed, making our prayers acceptable, and called His own body a temple, causing us to become temples of God. [end of the excerpt by Oecumenius] —

For indeed, the righteous according to the Gospel, truly spiritual, have long surpassed many of those who are justified by the law.

— [PHOTIUS] Instead of being justified legally, he was justified spiritually. For he fulfilled the legal commandments not legally, but spiritually. The fact that he was not considered justified by the fleshly and hard-hearted (for they said, “Glutton and drunkard”) but was justified by those who are established in the Spirit of God. “For we have seen his glory, glory as of the only begotten,” and so on. (Jn. 1:14) [end of the excerpt by Photius] —

seen by angels. (O the mystery! The angels saw Christ with us, when before they had not seen.) Not as by men. Thus Clement in book seven of the Hypotyposes. “He was believed in the world.” Truly great is the mystery. For everywhere in the inhabited world he was believed.

received up in glory. For the angels ministered to him as he was taken up on the clouds. Therefore he says, “in glory,” because even the ascension itself is glorious. — COMMENTARY ON 1 TIMOTHY

Origen of Alexandria: Behold the Savior’s greatness. It extends to all the world.… Go up to the heavens. See how he fills the celestial regions, “He appeared to the angels.” Go down in your mind to the nether world. See that he went down there, too.… Ponder the Lord’s power, how it has filled the world—that is, the heavens, the earth and the nether regions. — HOMILIES ON LUKE, 6.9-10

Tertullian: Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original. — Against Marcion Book IV

Theodore of Mopsuestia: The “mystery” is the scriptural teaching concerning Christ. — COMMENTARY ON 1 TIMOTHY

Theodoret of Cyrus: The “mystery” is the sacred object of reverence, namely, that what was foreordained from the beginning and afterward became manifest. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY