1 Timothy 5
ECF1 Timothy 5:1
Gregory the Dialogist: The preacher of Almighty God, Paul the apostle, says, “Rebuke not an elder” (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, “Ye are all a snare to the young” (Isai. xlii. 22). And again the prophet says, “The sinner being an hundred years old is accursed” (Isai. lxv. 20). — Register of Epistles, Book 9, Epistle 1
John Chrysostom: “Rebuke not an elder.” Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending. — Homily on 1 Timothy 13
Leo the Great: Among our negligent and sluggish brothers there is generally something requiring correction by a sterner show of authority. But the correction should be applied so as not to destroy charity. Hence, also, the blessed apostle Paul, instructing Timothy in the government of the church, says, “Do not rebuke an elderly man, but exhort him as you would a father, and young men as brothers, elderly women as mothers, younger women as sisters in all chastity.” If, by the apostle’s direction, this moderation is to be shown to any members of lesser rank, how much more should it be displayed without offense toward our brothers and fellow bishops? — LETTERS 14.1
Oecumenius: Do not rebuke an elder man, but encourage him as a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.
Paul does not teach any new doctrine, but all things are old. What then does he say? If correction is needed, admonish as a father, teaching with gentleness. For harsh rebuke is severe, especially from a young man toward an elder; through modesty what is severe is softened.
younger men as brothers. With common sense understood, to exhort. But therefore as brothers, so that you may recall their rashness to modesty.
older women as mothers. Because of the said reason concerning the elders.
in all purity. Since even conversations with younger people hardly escape suspicion, you should do this with all purity, that is, not even to the slightest degree of favor.
— Otherwise. And not only to Timothy, but also to every overseer he gives advice.
On the age, manner, and management of widows. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:2
John Chrysostom: “The elder women as mothers, the younger men as brethren; the younger women as sisters, with all purity.” Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. “The younger men as brethren.” Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation. “The younger women as sisters”; he adds, “with all purity.” Tell me not, he means, of merely avoiding sinful intercourse with them. There should not be even a suspicion. For since intimacy with young women is always suspicious, and yet a Bishop cannot always avoid it, he shows by adding these words, that “all purity” is required in such intimacy. But does Paul give this advice to Timothy? Yes, he says, for I am speaking to the world through him. But if Timothy was thus advised, let others consider what sort of conduct is required of them, that they should give no ground for suspicion, no shadow of pretext, to those who wish to calumniate. — Homily on 1 Timothy 13
Theonas of Alexandria: If the emperor visits her imperial majesty, or she him, then should ye also be most circumspect in eye and demeanour, and in all your words. Let her mark your mastery of yourselves and your modesty; and let her followers and attendants mark your demeanour; let them mark it and admire it, and by reason thereof praise Jesus Christ our Lord in you. — The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain
1 Timothy 5:3
Ambrose of Milan: So, then, a widow is not only marked off by bodily abstinence but is distinguished by virtue. It is not I who give this command but the apostle. I am not the only person to do them honor, but the teacher of the Gentiles did so first, when he said, “Honor widows that are widows indeed. But if any widow has children or nephews, let her first learn to govern her own house and to take care of her parents.” Thus we encourage every inclination of affection in a widow to love her children and to do her duty to her parents. So when discharging her duty to her parents she is teaching her children and is rewarded herself by her own compliance with duty, in that what she performs for others benefits herself. — Concerning Widows 2.7
Cyprian: In the first Epistle of Paul to Timothy: “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.” — Treatise XII Three Books of Testimonies Against the Jews
Ignatius of Antioch: “Honour widows that are widows indeed.” Be the friend of orphans; for God is “the Father of the fatherless, and the Judge of the widows.” Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.” — Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
Jerome: [Paul] is training a church still untaught in Christ and making provision for people of all stations but especially for the poor, the charge of whom has been committed to himself and Barnabas. Thus he wishes only those to be supported by the exertions of the church who cannot labor with their own hands and who are widows indeed, approved by their years and by their lives. — LETTERS 79.7
John Chrysostom: “Honor widows, that are widows indeed.” Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. “For some,” he says, “are already turned aside after Satan.” For a woman may have lost her husband, and yet not be truly a widow. As in order to be a virgin, it is not enough to be a stranger to marriage, but many other things are necessary, as blamelessness and perseverance; so the loss of a husband does not constitute a widow, but patience, with chastity and separation from all men. Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it. — Homily on 1 Timothy 13
Oecumenius: Honor widows who are truly widows. But if any widow has children or grandchildren, let them first learn to manage their own household properly and to repay their elders. For this is acceptable in the sight of God.
Why does Paul say nothing about virgins? Perhaps they were not in their prime. And who is the truly widowed woman, he goes on to say. He ordered that she herself be honored, because they have no husbands nor children, and the matter seems to be a curse for many. Therefore, he says, she should enjoy much honor from the priest, as if restoring the reproaches from others. Or Paul calls the honor the condition of necessities.
if any widow has children. These are not truly widows. For truly they are those who are isolated on all sides.
— [OECUMENIUS] to manage their own household properly. That is, to arrange well. [end of the excerpt by Oecumenius] —
and to repay their elders. See the wisdom of the blessed Paul. Often he also urges from human reasoning. For he says, since those before you were not able to give back the recompenses (for they died), through the descendants of those, your children, you should repay them the favors which you owed to those.
— And furthermore. That children and grandchildren should first learn to revere their own household; that is, that children and grandchildren should learn to honor their own mother and to nourish and treat her well. For this is what it means to revere. And also the ancestors, that is, the grandmother. Add also to the account that this is acceptable to God. — COMMENTARY ON 1 TIMOTHY
Tertullian: Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven. — Of Patience
Theodore of Mopsuestia: Paul’s intention is precisely not to give honor to women who have given only a promise of widowhood but rather to give honor to those who have clearly fulfilled the promise by their action. — COMMENTARY ON 1 TIMOTHY
Theodoret of Cyrus: Those faithful widows who have no other support must have churchly assistance. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
1 Timothy 5:4
John Chrysostom: “But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents.” Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: “to requite their parents.” How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. “Let them learn first to show piety at home.” Here he more simply exhorts them to acts of kindness; then to excite them the more, he adds, “For that is good and acceptable before God.” And as he had spoken of those “who are widows indeed,” he declares who is indeed a widow. — Homily on 1 Timothy 13
Theodore of Mopsuestia: It is the children and grandchildren who should learn their religious duties, namely, to care for widowed forebears, and not the widows who are to learn, for it is precisely they who are worthy of assistance, partly because they have no children. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:5
Ambrose of Milan: And you, O widow, find those who will pray for you. If as a true widow and desolate you hope in God, continue constant in supplications. Persist in prayers. Treat your body as dying daily, that by dying you may live again. Avoid pleasures, that you, too, being sick, may be healed. — Concerning Widows 9.56
Augustine of Hippo: When the Lord exhorted us to pray always and not to faint, he told of the widow whose continuous appeal brought a wicked and impious judge, who scorned both God and man, to hear her cause. From this it can be easily understood how widows, beyond all others, have the duty of applying themselves to prayer, since an example was taken from widows to encourage us all to develop a love of prayer. But, in a practice of such importance, what characteristic of widows is singled out but their poverty and desolation? Therefore, insofar as every soul understands that it is poor and desolate in this world, as long as it is absent from the Lord, it surely commends its widowhood, so to speak, to God its defender, with continual and most earnest prayer. — LETTERS 130.16.29-30
Cassiodorus: The church is called Christ’s widow, because she is stripped of all worldly help and places her hope solely in the Lord. Like a widow, she suffers the shameful actions of evil men, the most cruel plunderings of the wicked. Like a woman deprived of a husband’s aid, she always grieves and is always worn out, yet she enjoys the unchanging steadfastness of a most chaste mind.… She is called a widow because she is bereft of worldly protection and has placed her hope in her heavenly Bridegroom, who has transformed her swarthiness into beauty, her error into uprightness, her cruelty into devotion and her frailty into total constancy. — EXPLANATION OF THE Psalms 131.15
Jerome: A widow who has ceased to have a husband to please, and who in the apostle’s language is a widow indeed, needs nothing more earnestly than perseverance. Remembering past enjoyments, she knows what gave her pleasure and what she has now lost. By rigid fasting and vigils she must quench the fiery darts of the devil. — LETTERS 54.7
John Chrysostom: To whom is this said? To those who have no children, because they are more highly approved and have a greater opportunity of pleasing God, because all their chains are loosened to them. There is no one to hold them fast, no one to compel them to drag their chains after them. You are separated from your husband but are united to God. You have not a fellow servant for your associate, but you have your Lord. — HOMILIES ON 1 THESSALONIANS 6
John Chrysostom: “Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth.” She who being a widow has not made choice of a worldly life, is a widow indeed; she who trusts in God as she ought, and continues instant in prayer night and day, is a widow indeed. Not that she, who has children, is not a widow indeed. For he commends her who brings up children as she ought. But if any one has not children, he means, she is desolate, and her he consoles, saying, that she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children. What he says amounts to this. Grieve not, when it is said that a widow ought to bring up children, as if, because thou hast no children thy worth were on that account inferior. Thou art a widow indeed, whereas she who liveth in pleasure is dead while she liveth. — Homily on 1 Timothy 13
Oecumenius: But the widow who is truly alone has hoped in God and continues in supplications and prayers night and day. But the one who lives in luxury has died while still living.
But the widow who is truly alone. Since Paul ordered that those who are truly widows to be honored, he now says what kind of women are truly widows, characterizing them in an explanation. He says she is isolated, both from children and from descendants.
has hoped in God and continues in supplications and prayers. Therefore, this is the true widow, who hopes in God and waits with prayers. For since she is abandoned of human help, it is reasonable that she turns to God.
But the one who lives in luxury has died while still living. For many choose widowhood in order to act with greater authority in things that are not proper, Paul says: “But the one who lives in luxury,” that is, the one living in indulgence, “though living, has died.” How? For life seems to be the life now. The eternal life has been lost. Therefore, she has died through sin, as far as eternal life is concerned. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:6
Augustine of Hippo: But there is a kind of death that the apostle detests when he says of the widow, “But she that lives in pleasures is dead while she is living.” Hence, the soul which was impious but has now become pious is said to have come back to life from the dead and to live on account of justification by faith. The body, on the contrary, is not only said to be about to die on account of the departure of the soul, which will come to pass, but, in a certain number of passages, it is even spoken of as already dead on account of the great weakness of flesh and blood, as where the apostle says, “The body, it is true, is dead on account of sin, the spirit is life on account of justice.” — ON THE TRINITY 4.3.5
Caesarius of Arles: May God avert from us the sentence which will be in hard pursuit of those who indulge in any kind of wickedness, who are adorned with the most precious ornaments for the sake of vanity and worldly pomp. Such persons seize the property of another, are filled even to the point of vomiting with many delicacies, bury themselves in excessive drinking and store up by almsgiving little or nothing for heaven. It is of these persons that the apostle says, “The soul which gives herself up to pleasures is dead while she is still alive.” — SERMONS 151.8
Ignatius of Antioch: Let no one addicted to idleness eat, lest he become a wanderer about, and a whoremonger. Let drunkenness, anger, envy, reviling, clamour, and blasphemy “be not so much as named among you.” Let not the widows live a life of pleasure, lest they wax wanton against the word. Be subject to Caesar in everything in which subjection implies no [spiritual] danger. Provoke not those that rule over you to wrath, that you may give no occasion against yourselves to those that seek for it. But as to the practice of magic, or the impure love of boys, or murder, it is superfluous to write to you, since such vices are forbidden to be committed even by the Gentiles. I do not issue commands on these points as if I were an apostle; but, as your fellow-servant, I put you in mind of them. — Epistle of Pseudo-Ignatius to the Antiochians
Jerome: It is difficult, or rather impossible, when we are swimming in luxury or pleasure, not to think of what we are doing. And it is an idle pretense which some put forward that they can take their fill of pleasure with their faith and purity and mental uprightness unimpaired. It is a violation of nature to revel in pleasure, and the apostle gives a caution against this very thing when he says, “She that gives herself to pleasure is dead while she lives.” The bodily senses are like horses madly racing, but the soul like a charioteer holds the reins. And as the horses without a driver go at breakneck speed, so the body, if it be not governed by the reasonable soul, rushes to its own destruction. — AGAINST JOVINIAN 2.9-10
John Cassian: No one—not even though he call himself a Christian or a monk a thousand times over—confesses God while he is sinning. No one remembers God while he allows what the Lord hates. It is like pretending he is a faithful servant while he takes no notice of his master’s commands. St. Paul says of a widow, “She that gives herself to pleasure is dead while she lives.” This is the kind of death he means. Many whose bodies are alive are dead and in hell and cannot praise God. And many whose bodies are dead bless and praise God together in the spirit.… In the Apocalypse the souls of the martyrs are described as praying to God as well as praising him. — CONFERENCES 1.1.14, 4
John Chrysostom: To live in luxury does not seem in itself to be a manifest and admitted crime. But then it brings forth in us great evils—drunkenness, violence, extortion and plunder. For the prodigal and sumptuous liver, bestowing extravagant service on the belly, is often compelled to steal, and to seize the property of others and to use extortion and violence. If, then, you avoid luxurious living, you remove the foundation of extortion, and plunder, and drunkenness, and a thousand other evils, cutting away the root of iniquity from its extremity. Hence Paul says that “she who lives in pleasure is dead while she lives.” — HOMILIES CONCERNING THE STATUES 15.4
John Chrysostom: It is not possible, not possible at all, for those who enjoy an easy life and freedom from want in this world, who continually indulge themselves in every way, who live randomly and foolishly, to enjoy honor in the other world. For if poverty does not trouble them, still desire troubles them and they are afflicted because of this, which brings more than a little pain. If disease does not threaten them, still their temper grows hot, and it requires more than an ordinary struggle to overcome anger. If trials do not come to test them, still evil thoughts continually attack. It is no common task to bridle foolish desire, to stop vain glory, to restrain presumption, to refrain from luxury, to persevere in austerity. A person who does not do these things and others like them cannot be saved. As testimony that those who live luxuriously cannot be saved, hear what Paul says about the widow: “she who is self-indulgent is dead even while she lives.” — ON LAZARUS AND THE RICH MAN 3
John Chrysostom: But since many who have children choose the state of widowhood, not to cut off the occasions of a worldly life, but rather to enhance them, that they may do what they will with the greater license, and indulge the more freely in worldly lusts: therefore he says, “She that liveth in pleasure is dead while she liveth.” Ought not a widow then to live in pleasure? Surely not. If then when nature and age is weak, a life of pleasure is not allowable, but leads to death, eternal death; what have men to say, who live a life of pleasure? But he says with reason, “She that liveth in pleasure is dead while she liveth.” — Homily on 1 Timothy 13
Pope Urban I: Behold, to what does the wisdom of this world urge a man? To live in pleasures. Whence it is said: A widow that liveth in pleasure, is dead while she liveth.
Shepherd of Hermas: These, then, have repentance within their reach, if they repent quickly, and do not remain in their pleasures; but if they abide in their deeds, these, too, work to themselves death. — Shepherd of Hermas, Similitude 8
1 Timothy 5:7
John Chrysostom: “These things give in charge, that they may be blameless.” He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. “These things command,” he says, “that they may be blameless.” Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good. — Homily on 1 Timothy 13
Oecumenius: And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever.
And these things command. Do you see that Paul wants the matter to be as a law? For it does not permit abstaining from luxury as an achievement, but forbids it as a sin.
But if anyone does not provide for his own. For personal virtue alone would not be sufficient for salvation, unless one also cares for others. Concerning the widow, Paul says these things. He calls those related by family “own.” For some are personal, like friends, but not necessarily family. Therefore, one must care for their own, especially for family members. Which the extravagant does not do, attending only to luxury.
especially for those of his household. He takes care of both his own and those close to him, not only attending to what is appropriate but also to himself, by cutting off passions. Thus Clement says in the seventh Hypotyposes: “He speaks of providence both concerning the soul and concerning the body.”
he has denied the faith. And how does the one who wastes, and does not provide for both his own and his household, deny the faith? Because, it is said: “And from your own seed you shall not be despised.” (Isa. 58:7) But if you see God and do not deny Him, yet transgress His laws, you have denied God Himself. For it is said that they acknowledge God in words, but deny Him by their deeds. (Titus 1:16) How then is he worse than an unbeliever? Because although the unbelievers do not provide for everybody, at least they do so for their relatives, being led by the law of nature. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:8
Augustine of Hippo: Now God, our master, teaches two chief precepts: love of God and love of neighbor. In them one finds three objects for his love: God, himself and his neighbor. One who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbor should love God, since he is told to love his neighbor as himself. And the same is true of his concern for his wife, his children, for the members of his household, and for all others, so far as is possible. And, for the same end, he will wish his neighbor to be concerned for him, if he happens to need that concern. For this reason he will be at peace, as far as in him lies, with all. In that peace he will live in ordered harmony. The basis of this order is the observance of two rules: first, to do no harm to anyone, and, second, to help everyone whenever possible. To begin with, therefore, one has a responsibility for his own household—obviously, both in the order of nature and in the framework of human society. He has easier and more immediate contact with them. — City of God 19.14
Cyprian: The apostle in his first Epistle to Timothy: “But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.” — Treatise XII Three Books of Testimonies Against the Jews
John Chrysostom: Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, “If any one provide not for his own.” The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for.
“If any provide not for his own, and especially for those of his own house,” that is, those who are nearly related to him, “he is worse than an infidel.” And so says Isaiah, the chief of the Prophets, “Thou shalt not overlook thy kinsmen of thy own seed.” For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? “He is worse than an infidel.” Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred.
What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, “They profess that they know God, but in works they deny Him.” What has God, in whom they believe, commanded? “Hide not thyself from thine own flesh.” How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe. — Homily on 1 Timothy 14
1 Timothy 5:9
Ambrose of Milan: It is not that old age alone makes the widow. Rather the virtues of the widow may become the duties of old age. For she certainly is the more prone to virtue who represses the heat of youth and the impetuous ardor of youthful age, coveting neither the tenderness of a husband nor the abundant delights of children. She rises above one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures nor hope for offspring. — Concerning Widows 2.9
Apostolic Constitutions: Choose your “widows not under sixty years of age”. Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed. — CONSTITUTIONS OF THE HOLY APOSTLES
John Chrysostom: It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God. — ON VIRGINITY 39.2
John Chrysostom: He had said, “Let them learn first to show piety at home, and to requite their parents.” He had also said, “She that liveth in pleasure is dead whilst she liveth.” He had said, “If she provides not for her own she is worse than an infidel.” Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves. — Homily on 1 Timothy 14
Oecumenius: Let a widow be counted as not less than sixty years old, the wife of one man, well attested for good works, if she has brought up children, if she has hosted strangers, if she has washed the feet of the saints, if she has comforted the afflicted, if she has devoted herself to every good work.
Here, Paul also considers age along with other factors, and previously he states the reason, saying that even if the age were sixty years old, without the other conditions being met, it should not be counted.
— [OECUMENIUS] They also say that Paul is referring to those designated for widowhood. [end of the excerpt by Oecumenius A f. 172v, B f. 207v; G J. 295v] —
— [OECUMENIUS] well attested for good works. Having said generally, “well attested for good works,” Paul then proceeds to each particular thing. And he said that the care of children is above. What then, if he has no children? Let him do the rest. [end of the excerpt by Oecumenius] —
— [OECUMENIUS] He does not say “if she had children,” but “if she has brought them up according to the will of God, if she has led them properly,” for this is exceptional. One must understand that this is said concerning widows. [end of the excerpt by Oecumenius G f. 295v] —
if she has hosted strangers. Do you see that even here Paul places the benefits to one’s own people before those to foreigners? For having said this first.
if she has brought up children. Thus it suggests, “She has hosted strangers.”
if she has washed the feet of the saints. But he will say: I am very poor, and I do not have the means to be host or to assist the afflicted. Does he not say, “Can you not wash the feet of the saints?” Is the ability lacking to pursue good works? For Paul spoke of each of these according to what was available.
if she washed the feet of the saints; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes.
if she has devoted herself to every good work, that is, she has shared, supplied. For although the ability to act may be lacking, the ability to provide is nevertheless present. — COMMENTARY ON 1 TIMOTHY
Origen of Alexandria: Not only fornication but also a second marriage excludes someone from office in the church. Anyone twice married may be neither a bishop nor a presbyter nor a deacon nor a widow. — HOMILIES ON Luke 17.10
Pelagius: What is being said here applies in particular to the women who are being considered for ordination as deaconesses. — PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY
Tertullian: So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been “the wife of one man.” — TO HIS WIFE 1.7
Tertullian: But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the “sixty years” not merely “single-husbanded “(women)-that is, married women-are at length elected, but “mothers” to boot, yes, and “educators of children; “in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can he tested. — On the Veiling of Virgins
Tertullian: How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been “the wife of one man; " for it behoves God’s altar to be set forth pure. — To His Wife Book I
Theodore of Mopsuestia: What is said here applies only to the order of widows and not to deaconesses, as some believe. — COMMENTARY ON 1 TIMOTHY
Theodoret of Cyrus: The teaching that a widow should be the wife of only one man is an encouragement to chastity within marriage, not a forbidding of second marriages. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
1 Timothy 5:10
Origen of Alexandria: It is possible, however, that even one who is a saint needs the washing of feet, since even the widow who is enrolled into ecclesiastical honor is examined, along with her other good works, also about this, “If she has washed the feet of saints.”… Consequently, the faithful are obliged to do this in whatever station of life they happen to be, whether bishops and presbyters, who seem to be in ecclesiastical prominence, or even those in other positions of honor in the world. This means that the master comes to wash the feet of the believing servant, and parents the feet of their son. — COMMENTARY ON John 32.131-33
Tertullian: For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men’s, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord’s Supper which they defame? Who will suffer her to creep into prison to kiss a martyr’s bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints’ feet? to snatch (somewhat for them) from her food, from her cup? to yearn (after them)? to have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be distributed to any, the granaries, the storehouses, are foreclosed. — To His Wife Book II
Theodoret of Cyrus: In emphasizing hospitality and the care of the saints as important qualifications for the widow, Paul’s goal is not to focus on a certain quantity of virtuous activity but rather on a quality of mind. — INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
1 Timothy 5:11
Apostolic Constitutions: But if you admit one younger into the order of widows, and she cannot bear her widowhood in her youth, and marries, she will procure indecent reflections on the glory of the order of the widows, and shall give an account to God; not because she married a second time, but because she has “waxed wanton against Christ” — CONSTITUTIONS OF THE HOLY APOSTLES
Augustine of Hippo: When the apostle says elsewhere, “I desire that the younger widows marry, bear children, rule their households,” he recommends the good of marriage with wisdom and apostolic authority. He does not impose the duty of bearing children. It is not to be treated as it were a law to be observed, at least in the case of those who have chosen the state of continence. Finally, he makes it clear why he has said this, by adding, “Give the adversary no occasion for abusing us. For already some have turned aside after Satan.” By these words he wishes us to understand that for the young widows whom he thought it fitting to be married, continence would have been better than marriage, but that it was better for them to marry than to turn aside after Satan, that is, by looking back to former things after having chosen the excellent state of chastity in virginity or widowhood, to abandon it and to perish. — THE EXCELLENCE OF WIDOWHOOD 8.11
Cyprian: And again: “But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith.” — Treatise XII Three Books of Testimonies Against the Jews
Oecumenius: But refuse younger widows; for when they have indulged themselves against Christ, they desire to marry, having condemnation because they have cast off their first faith.
But refuse younger widows. Therefore, when the struggle becomes greater among virgins, nowhere does it seem to express the observation of time? Because they have come to this point from a greater fervor of faith, indeed a certain necessity follows which solitude brings. Or because, also speaking about virgins, that it should be constant and careful for those who belong to the Lord (1 Cor. 7:32), great diligence was applied.
for when they have indulged themselves against Christ. Perhaps there were some who had acted this way. But see that truly widows are also joined to Christ: however, those who are joined to him are placed in the order of virgins. “For I betrothed you, he says, to one husband, pure virgin, to present you to Christ.” (2 Cor. 11:2) And these things are fitting for every Church. But what does it mean, “when they have indulged themselves against”? it means, when they become foolish, when they become pampered, that is, when they become arrogant, when they become proud over Christ, not accepting Him as a bridegroom, then they fall away into marriage. For they did not choose widowhood with a judgment of reason.
Because they have abandoned the first faith. Paul speaks of the covenant with Christ. For they agreed to be joined to Christ: but they reject Him and turn to earthly marriages. After this, indeed, they fall into another sin, namely idleness. Therefore, he ordered not only men to work, but also women. For every evil arises from idleness. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:12
Augustine of Hippo: The apostle mentions evil, unmarried women who are gossipers and busybodies and says that this vice springs from idleness. “And further,” he says, “being idle, they learn to go about from house to house, and are not only idle, but gossipers as well as busybodies, mentioning things they ought not.” He had previously said of these, “But refuse younger widows, for when they have wantonly turned away from Christ, they wish to marry and are to be condemned because they have broken their first pledge,” that is, they did not persevere in what they had first vowed. However, he does not say “They marry” but “They wish to marry,” for it is not the love of their noble vow which prevents many of them from marrying but fear of outright indecency. This itself springs from pride by which human displeasure is more dreaded than the divine displeasure. — On Holy Virginity 33.34-34.34
Jerome: The apostle, in concluding his discussion of marriage and virginity, is careful to observe a right balance in discriminating between them. Turning neither to the right hand nor to the left, he keeps to the King’s highway and thus fulfills the injunction, “Be not righteous overmuch.” … Do we not clearly show by this language what is typified in the Holy Scriptures by the terms right and left, and also what we take to be the meaning of the words “Be not righteous overmuch”? We turn to the left if, following the lust of Jews and Gentiles, we burn for sexual intercourse. We turn to the right if, following the error of the Manichaeans, we under a pretense of chastity entangle ourselves in the meshes of unchastity. But we keep to the King’s highway if we aspire to virginity yet refrain from condemning marriage. Can anyone, moreover, be so unfair in his criticism of my poor treatise as to allege that I condemn first marriages, when he reads my opinion of second ones as follows, “The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain, lest ‘when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,’ and he makes this concession because many ‘are turned aside after Satan.’ But they will be happier if they abide as widows.” — Letters 48.8
John Chrysostom: “Having condemnation, because they have cast off their first faith.” By faith he means, fidelity to their covenant. As if he had said, They have been false to Christ, they have dishonored Him, and transgressed His covenant. — Homily on 1 Timothy 15
1 Timothy 5:13
Augustine of Hippo: Marriage is a good in all the things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house.” As regards its guaranteeing chastity, it is said of it, “The wife has not power over her own body, but the husband; and likewise also the husband has not power over his own body, but the wife. And considered as the bond of union, “What God has joined together, let no one put asunder.” — ON NATURE AND ORIGINAL SIN 39.34
Jerome: Paul speaks of idle persons and busybodies, whether virgins or widows, such as go from house to house calling on married women. They display an unblushing effrontery greater than that of a stage parasite. Cast them from you as you would the plague. For “evil communications corrupt good manners,” and women like these care for nothing but their lowest appetites. They will often urge you, saying, “My dear creature, make the best of your advantages, and live while life is yours,” and, “Surely you are not laying up money for your children.” Given to wine and wantonness, they instill all manner of mischief into people’s minds and induce even the most austere to indulge in enervating pleasures. — LETTERS 22.29
Jerome: It is true that in writing to Timothy the apostle from fear of fornication is forced to countenance second marriage.… He is offering not a crown to those who stand but a helping hand to those who are down. What must a second marriage be if it is looked on merely as an alternative to the brothel! — LETTERS 79.10
John Chrysostom: Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman “to go from house to house,” much more is it for a virgin. What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness. — Homily on 1 Timothy 15
Oecumenius: And also they learn to be idle, wandering about from house to house; not only idle, but also gossips and chatterers, speaking things they ought not.
— [OECUMENIUS] And also they learn to be idle. How do the idle women learn? Having the men who are brought in to assist them provide what is necessary for their old age, they are negligent about their tasks, but they take care to appear pleasing to the men. [end of the excerpt by Oecumenius A f.172v; B f.208r; G f.296r] —
not only idle, but also gossips. For the mind has been created by the Creator for us to work. Therefore, when we do not provide it with good work, it itself takes on absurd tasks. — COMMENTARY ON 1 TIMOTHY
Tertullian: Pursue earnestly, therefore, the virtue of continence, which is modesty’s agent; industry, which allows not women to be “wanderers; " frugality, which scorns the world. — To His Wife Book I
1 Timothy 5:14
Clement of Alexandria: That is why the apostle also says: “I wish then that the younger women marry, bear children, look after their houses, and give the adversary no occasion for abuse; for some have already turned aside after Satan.” — The Stromata Book 3
John Chrysostom: It is likely that many widows at that time had lived more recklessly and arrogantly after the death of their husbands, as if freed from some constraining tyranny of their husbands over them; and so some earn a bad reputation for themselves because of their audacity. Drawing them away from this ruinous freedom, Paul leads them back to their former yoke. He says that if a widow intends to secretly cheapen and dishonor herself, it is much better to marry and “give our enemies no occasion to speak ill of us.” Thus, because he did not want to furnish opportunities for rebuke or want the widow to live the wanton life of a harlot, he permitted second marriages. — AGAINST REMARRIAGE 3
John Chrysostom: “I will therefore,” he says, (since they themselves wish it,) “that the younger widows marry, bear children, guide the house.” This course is at least preferable to the other. They ought indeed to be concerned for the things of God, they ought to preserve their faith. But since they do not this, it is better to avoid a worse course. God is not dishonored by their marrying again, and they do not fall into those practices, which have been censured. From such a widowhood, no good could arise, but good may come out of this marriage. Hence the women will be able to correct that indolence and vanity of mind.
But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they “give none occasion,” or handle, “to the adversary to speak reproachfully.” — Homily on 1 Timothy 15
Oecumenius: Therefore, I wish the younger women to marry, bear children, manage the household, and give no opportunity to the adversary to have a cause for slander. For already some have turned aside after Satan.
The good aspect was that, once the widows were instructed, they should not abandon Christ nor reject their initial faith. But since they do this, let them marry, and let them not pledge themselves to Christ, and so let them marry. The former is blameless, the latter is unholy. For their arrogance and looseness of conduct are thus restrained, at least by greater affliction and concern.
and give no opportunity to the adversary. For if they marry correctly, not engaged to Christ beforehand, they will not expose themselves to the occasion of being slandered. Paul did not command them to live without fear in marrying, but that, pressed by cares, they should look to live modestly.
For already some have turned aside after Satan. But why then did you pay such great attention to these things, and even more to those concerning the virgins? Because they, Paul says, gave occasion, turning away after Satan. For he says this not that there are no younger widows, but because he feared lest he might reject Christ. — COMMENTARY ON 1 TIMOTHY
Tertullian: “But again, writing to Timotheus, he ‘wills the very young (women) to marry, bear children, act the housewife.’” He is (here) directing (his speech) to such as he denotes above-“very young widows,” who, after being, “apprehended” in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, “wish to marry, having judgment, because they have rescinded the first faith,"-that (faith), to wit, by which they were “found” in widowhood, and, after professing it, do not persevere. — On Monogamy
1 Timothy 5:15
John Chrysostom: “For some are already turned aside after Satan.” Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies, speaking things that they ought not, that no occasion should be given to the adversary. Had nothing of this kind taken place, he would not have forbidden them. — Homily on 1 Timothy 15
1 Timothy 5:16
Ambrose of Milan: But if it is praiseworthy to have one’s soul free from this failing of greed, how much more glorious is it to gain the love of the people by liberality. This should be neither too freely shown to those who are unsuitable, nor too sparingly bestowed upon the needy.… There is also another kind of liberality which the apostle teaches, “If any believing woman has relatives who are widows, let her assist them. Let the church not be burdened so that it may assist those who are real widows.” Useful, then, is liberality of this sort. — On the Duties of the Clergy 2.15.68, 72-73
Augustine of Hippo: “But none of those reclining at table understood why he said this to him. For some thought that, because Judas held the purse, Jesus says to him, ‘Buy the things that we need for the feast,’ or that he should give something to the poor.” Therefore, the Lord, too, had a purse. Keeping safe the offerings from the faithful, he distributed both to the needs of his people and to others in need. The paradigm for handling church money was thereby established: We should understand that his teaching that one must not take thought of tomorrow was taught for this purpose, that no money should be kept by the saints, but that God should not be served for money and that justice should not be abandoned because of a fear of need. For the apostle too, looking ahead to the future, said, “If any believing woman has widowed relatives, let her provide sufficiently for them so that the church not be burdened, in order that it can have enough for true widows.” — TRACTATES ON John 62.5
John Chrysostom: Observe how again he speaks of those as “widows indeed,” who are left destitute, and have no resource from any other quarter. It was better to have it so. For thus two great objects were attained. Those had an opportunity of doing good, whilst these were honorably maintained, and the Church not burdened. And he has well said, “If any believer.” For it is not fit that believing women should be maintained by unbelievers, lest they should seem to stand in need of them. And observe how persuasively he speaks; he has not said, “let them maintain them expensively,” but “let them relieve them.” “That the Church,” he says, “may relieve them that are widows indeed.” She therefore has the reward of this help also, for she that helps the Church, helps not her only, but those widows too whom the Church is thus enabled to maintain more bountifully. — Homily on 1 Timothy 15
Oecumenius: If a faithful man or woman has widows, let them be supported, and let the Church not be burdened, so that it may provide adequately for the truly widows.
If a faithful man. He repeated: If a faithful man or woman has widows. For if they were unfaithful, it would not be necessary for them to be supported by them, lest the faithful appear to be in need of the unfaithful. Moreover, the laws also concern those who obey them, not those who are not subject to them.
let him provide for them. Let the matter be done lightly. For through this, let them support, Paul meant the necessary nourishment.
so that the Church is not burdened. So the faithful, supporting their own widows, also contribute to the widows of the Church. Just as the Church, not being burdened, and for this reason nourishing more abundantly those it nourishes, namely truly the widows, that is, those unprotected and isolated.
and that those who are truly widows. Truly widows are those who are abandoned on all sides. For he who does this, Paul says, not only supports them if he provides for them, but also greatly helps the rest, granting them relief. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:17
Ambrosiaster: Effective presbyters should be rewarded not only with sublime honor but with earthly as well, that they not be burdened with poverty. — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
John Chrysostom: Preaching really entails hard work. This fact Paul made plain when he said, “Let the presbyters who rule well be held worthy of double honor, especially those who labor in the word and in teaching.” But you are responsible for making this toil light or heavy. If you despise my words or, though you do not despise them, do not embody them in your deeds, my toil will be heavy, because I am laboring fruitlessly and in vain. But if you pay attention and make my words manifest in your deeds, I shall not even be aware of the perspiration, for the fruit produced by my work will not permit me to feel the laboriousness of the toil. — HOMILIES ON John 22.1
John Chrysostom: For this is the ultimate aim of their teaching: to lead their disciples, both by what they do and what they say, into the way of that blessed life which Christ commanded. Example alone is not sufficient instruction. And this statement is not mine but the Savior’s. For he says, “Whoever shall do and teach, he shall be called great.” Now if to do were the same as to teach, the second word would be superfluous. It would have been enough to say, “Whosoever shall do.” But in fact by distinguishing these two he shows that example is one thing and instruction another. Each requires the other for perfect edification. — ON THE PRIESTHOOD 4.8
John Chrysostom: The “honor” of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, “Thou shalt not muzzle the ox that treadeth out the corn”; and, “The laborer is worthy of his reward.” So when he says, “Honor widows,” he means, “support” them in all that is necessary. Thus he says, “That it may relieve those that are widows indeed”; and again, “Honor widows that are widows indeed,” that is, who are in poverty, for the greater their poverty, the more truly are they widows. He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, “Thou shall not muzzle the ox that treadeth out the corn.” See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? “The laborer is worthy of his reward.” Let us not then look only to the reward, but to the terms of the commandment. “The laborer,” he says, “is worthy of his reward.” So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy. Therefore to teachers should be granted a supply of their necessities without grudging, that they may not faint nor be discouraged, nor by attention to inferior things deprive themselves of greater; that they may labor for spiritual things, paying no regard to worldly things.
And what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, “Those who rule well.” And what is it to rule well? Let us hear Christ, Who says, “The good shepherd giveth his life for his sheep.” Thus to rule well is, from our concern for them, never to spare ourselves.
“Especially those who labor in the word and doctrine.” Where then are those who say that there is no occasion for the word and doctrine? Whereas he says to Timothy, “Meditate upon these things; give thyself wholly to them”; and, “Give attendance to reading, to exhortation, to doctrine; for in doing this thou shalt save both thyself, and them that hear thee.” These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor. — Homily on 1 Timothy 15
Oecumenius: The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his wages.”
Who then are the ones who lead well, Christ declared. “The good Shepherd,” he says, “lays down his life for the sheep.” (Jn. 10:11)
are to be considered worthy of double honor. Paul calls the necessary provision an honor, or rather a contribution. “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his wages.”
double. But truly, with a double comparison made to widows, not to elders who do not rule well. For they do not even deserve simple honor, but rather must be expelled. Or he says double means much.
those who labor in preaching. Preach, not the boastful kind, but that which has the power to nourish spiritually. But where now are those who say that the leader does not need words or teaching, but life? Let them now hear how Paul honors the word [λόγον], especially preaching. For even this, if from some other. For when the word is about doctrines, where then does life have power? And see the contrast to, “Do not muzzle an ox while it is treading out the grain.” For indeed, one who is threshing must be muzzled.
The worker deserves his wages. Even Christ speaks in accordance with the law. By wages, he means food, and by worker, he means the one who labors, namely that one who does not labor is unworthy of food. This, however, Paul says to teachers who do not labor in teaching. — COMMENTARY ON 1 TIMOTHY
Tertullian: The apostle has given them “double honor” as being both brothers and officers. — ON FASTING 17
Tertullian: To the indictment of your appetite pertains (the charge) that “double honour” is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them “double honour” as being both brethren and officers. Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups? Men of soul and flesh alone as you are, justly do you reject things spiritual. — On Fasting
1 Timothy 5:18
Clement of Alexandria: And the same law commands “not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food.” — The Stromata Book 2
Gregory the Dialogist: And it should be noted what is added: “The laborer is worthy of his hire,” because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth. In this matter it should be considered that two rewards are owed to our one work: one on the way, the other in the homeland; one which sustains us in labor, another which recompenses us in the resurrection. Therefore the reward which is received in the present ought to accomplish this in us: that we may strive more vigorously toward the subsequent reward. Therefore every preacher should not preach in order to receive a reward in this time, but should receive a reward in order to continue preaching. For whoever preaches in order to receive here a reward of either praise or gift, without doubt deprives himself of the eternal reward. — Forty Gospel Homilies, Homily 17
John Chrysostom: He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, “Thou shall not muzzle the ox that treadeth out the corn.” See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? “The laborer is worthy of his reward.” Let us not then look only to the reward, but to the terms of the commandment. “The laborer,” he says, “is worthy of his reward.” So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy. — Homily on 1 Timothy 15
1 Timothy 5:19
Cyprian: In the first to Timothy: “Against an eider receive not all accusation.” — Treatise XII Three Books of Testimonies Against the Jews
Jerome: When a man is advanced in years, you must not be too ready to believe evil of him. His past life is itself a defense, and so also is his rank as an elder. Still, since we are human and sometimes in spite of the ripeness of our years fall into the sins of youth, if I do wrong and you wish to correct me, accuse me openly of my fault. Do not backbite me secretly. — LETTERS 125.19
John Chrysostom: May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders.
And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. “At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation.” He does not say, “do not condemn,” but “receive not an accusation,” bring him not to judgment at all. But what if the two witnesses are false? This rarely happens, and it may be discovered upon examination on the trial. For since offenses are committed in secret, we ought to be satisfied with two witnesses, and this is sufficient proof of investigation.
But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought “to have a good report of them which are without.” — Homily on 1 Timothy 15
Oecumenius: Do not receive an accusation against an elder except on the evidence of two or three witnesses. Rebuke those who sin in the presence of all, so that the rest also may be fearful.
Do not receive an accusation against an elder. What then? Should such an accusation be admitted against the younger? By no means! But as if he were saying: Against no one, and especially not against the elder; for they have, even from their very age, a certain restraint; therefore he calls him an elder [πρεσβύτερον] who is old in age.
Rebuke those who sin in the presence of all. For he seeks carefully, Paul says, and when he finds, he reproaches with severity. For this is the rebuke. Before all, so that the rest may also be admonished. This, God did, both upon Pharaoh (Ex. 19) and upon Nebuchadnezzar (Dan. 4). — COMMENTARY ON 1 TIMOTHY
Theodore of Mopsuestia: It is the duty of the presbyter to function as the common father of both the men and women of the congregation; because the care of both sexes involves seeing and speaking discreetly with the women, pastoral work must be done with great reverence. Furthermore, the duty of presbyters involves the administration of penitential discipline on admitted sinners and the exercise of oversight where such discipline is substandard. For both reasons the presbyters are vulnerable to charges. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:20
Augustine of Hippo: And here is a dilemma which often occurs: If you punish a man, you may ruin him. If you leave him unpunished, you may ruin another. I admit that I make mistakes in this matter every day. — LETTERS 95
Augustine of Hippo: Who is the hired hand? One who sees the wolf coming and flees. One who seeks his own things, not those of Jesus Christ. He does not dare openly to accuse the sinner. Suppose someone has sinned, and sinned grievously. He ought to be reproached and perhaps excommunicated. But if he is excommunicated, you imagine, he will be an enemy, he will make plots, he will do harm when he can. Now consider one who seeks his own things, not those of Jesus Christ. He does not lose what he is pursuing, the advantage of a human friendship. He does not incur the distress of human enmities—he is quiet; he does not correct. Look, the wolf seizes the sheep’s throat. The devil has persuaded a believer to commit adultery. You are silent; you do not scold. O hired hand, you saw the wolf coming and you fled. — TRACTATES ON John 46.8
Basil of Caesarea: A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.… “Them that sin, reprove before all,” says the apostle, and he immediately adds the reason, saying, “that the rest also may have fear.” — THE LONG RULES, Q.28.R
Cyprian: In the first Epistle of Paul to Timothy: “Rebuke them that sin in the presence of all, that others also may be afraid.” — Treatise XII Three Books of Testimonies Against the Jews
John Chrysostom: Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when thou hast thoroughly informed thyself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend.
“Rebuke,” he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, “Go and tell him his fault between him and thee alone, if one sin against thee.” But Christ Himself permits him to be censured in the Church. What then? is it not a greater scandal, that one should be rebuked before all? How so? For it is a much greater scandal, that the offense should be known, and not the punishment. For as when sinners go unpunished, many commit crimes; so when they are punished, many are made better. God Himself acted in this manner. He brought forth Pharaoh, and punished him openly. And Nebuchadnezzar too, and many others, both cities and individuals, we see visited with punishment. Paul therefore would have all stand in awe of their Bishop, and sets him over all. — Homily on 1 Timothy 15
1 Timothy 5:21
Clement of Rome: Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. — Letter to the Corinthians (Clement)
John Chrysostom: Having spoken of Bishops and Deacons, of men, and women, of widows and elders, and of all others, and having shown how great was the authority of a Bishop, now he was speaking of judgment, he has added, “I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.” Thus fearfully he charges him. For though Timothy was his beloved son, he did not therefore stand in awe of him. For as he was not ashamed to say of himself, “Lest by any means when I have preached to others, I myself should be a cast-away” (1 Cor. ix. 27); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, “I call heaven and earth to witness” (Deut. iv. 26); and again, “Hear ye, O mountains, and strong foundations of the earth.” (Mic. vi. 2.) He calls the Father and the Son to witness what he has said, making his appeal to Them against that future Day, that if anything should be done that ought not to be done, he was clear from the guilt of it.
“That thou observe these things without preferring one before another, doing nothing by partiality.” That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may pre-occupy thy mind, or gain thee over to his side beforehand.
But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap (Gen. xxxi. 45), so we often take at once superior and inferior persons to witness; so great a thing is testimony. As if he had said, I call to witness God and His Son and His servants, that I have charged thee: so before them I charge thee. He impresses Timothy with fear. — Homily on 1 Timothy 16
Oecumenius: I seriously charge you before God and the Lord Jesus Christ and the elect angels to keep these instructions without bias, and to do nothing out of favoritism.
I seriously charge you before God. Paul warns of severity. For Timothy did not simply resign, but protested, securing himself in case anything improper should happen. But why did Paul call the Father and the Son as witnesses, and also angels together? Because they, along with their Lord who is to come in judgment, are present and will bear witness to the discourse. It is also our custom to call both superiors and inferiors as witnesses. And Jacob also took God and the mountain as witnesses. (Gen. 31:46)
and the elect angels. He said “elect angels,” because angels and demons alike are cast away.
— [OECUMENIUS] Either he spoke what was truly the case, or he brought them to the brink of ruin. [end of the excerpt by Oecumenius A f. 173v; B f. 209τ; G f. 297r] —
to keep these instructions without bias. This, for example, is what he said: Without haste in judgment, that is, so that you do nothing rashly or recklessly from what has been said, and not without preceding judgment or counsel.
and to do nothing out of favoritism. Indeed, presumptions are often devoid of truth. For favoritism [πρόσκλησις] is an affectation that incites someone to do something without judgment.
without bias. That is, without falling into the judgment and punishment of disobedience for someone who has erred in something. Thus Clement in the seventh book of Hypotyposes. And Basil, in his interpretation of the Proverbs, says, According to inclination, that is, not leaning towards what is wrong, but bringing forth straight judgment. For he says thus: Doing nothing according to inclination, but bringing forth judgments straight and unaltered. — COMMENTARY ON 1 TIMOTHY
Tertullian: Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), even so do I hold it. — The Prescription Against Heretics
1 Timothy 5:22
Augustine of Hippo: If the church partakes of the sins which were forbidden by the apostle, then it must be considered to consent to them. — ON BAPTISM, AGAINST THE DONATISTS 7.5.9
Augustine of Hippo: The apostle writes to Timothy: “Practice self-control.” It’s a command; it’s an order; it has to be listened to; it has to be carried out. But unless God comes to our help, we get stuck. We try, indeed, to do it by willpower, and the will makes some effort. It shouldn’t, though, rely on its ability unless it is assisted in its debility. — SERMONS 348A.4
Cyprian: For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, — Epistle VI
Leo the Great: For the peace and order of the Lord’s whole household will be shaken, if what is required in the body be not found in the head. What is it to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age, before there has been time to test them? — LETTERS 12.2
Oecumenius: Do not quickly lay hands on anyone, nor share in the sins of others. Keep yourself pure.
And Paul discusses the matter of selecting for ordinations. For he wrote to a bishop. And he says, do not quickly, for example, not from the first or second thoughts, but after examining many times and thoroughly.
nor share in the sins of others. That is, appointing a bishop that is unworthy of the people.
Keep yourself pure. Paul commands Timothy concerning self-control. But if a man so exhausts himself with fasting and drinking water that he even falls ill from it, what ought we to do, or how should we observe this? — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:23
Ambrose of Milan: And is not temperance in harmony with nature and that divine law which in the beginning of all things gave the springs for drink and the fruits of trees for food? After the flood, the just man found wine a source of temptation to him. Let us, then, use the natural food of temperance, and would that we all could do so! But, because not all are strong, the apostle therefore says, “Use a little wine for your frequent infirmities.” We must drink it not for our pleasure but for our infirmity, sparingly as a remedy, not excessively as a gratification. — Letters 63.27
Augustine of Hippo: Because of the necessary activities of this life, health is not to be despised until “this mortal shall put on immortality,” and that is the true and perfect and unending health which is not refreshed by corruptible pleasure when it fails through earthly weakness but is maintained by heavenly strength and made young by eternal incorruptibility. The apostle himself says, “Make not provision for the flesh in its concupiscence,” because our care of the flesh must be in view of the exigencies of salvation. “For no man ever hated his own flesh.” — Letters 130.3.7
Augustine of Hippo: Thus, many Christians do not eat meat, yet they do not superstitiously consider it unclean. And the same individuals who abstain when healthy take meat without qualm when sick, if it be required as a cure. Many do not drink wine. Nevertheless, they do not think it would defile them. In fact, they show great sympathy and good judgment in seeing that it is provided for those who tend to be listless and for all who cannot maintain bodily health without it. — THE WAY OF LIFE OF THE CATHOLIC CHURCH 1.33.72
Jerome: Notice the reasons why wine is allowed: it is to cure pain in the stomach and to relieve a frequent infirmity and hardly then. And lest perchance we should indulge ourselves on the ground of illness, Paul recommends that but a little wine should be taken, advising rather as a physician than as an apostle—although indeed an apostle is a spiritual physician. — LETTERS 22.8
Oecumenius: No longer drink water but use a little wine for your stomach and your frequent ailments.
No longer drink water. And why did Paul not heal his stomach, who also worked physical healings, but wanted him to be healed by diet? So that it might serve as a reminder to us not to be easily offended if good men were weakened: and so that Timothy himself might be kept in office through illness, lest he become proud. Finally, so that we might know that since they were of the same nature as us, those good works were performed which they did: since Paul could have healed him with a single prayer, but it was not altogether beneficial. Chrysostom has much to say on this matter. Therefore, see the book in which he discusses Images, and you will see very beautifully what has been treated on this subject by the divine Chrysostom in that place, in the introductory verse, as I understand.
but use a little wine. That is, only as much as is necessary for health: for Paul knows that even an excess of wine can be harmful. From this, it is indicated that Timothy was ill not only in the stomach but also in other parts of the body. — COMMENTARY ON 1 TIMOTHY
Tertullian: Let ¦sculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing. — De Corona
Tertullian: Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, “hunger, and thirst, and fists many,” who had forbidden “drunkennesses and revellings” -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, “for the sake of his stomach and constant weaknesses,” to use “a little wine,” from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as “worthy of God,” which, on a ground of necessity, he has dissuaded. — On Fasting
1 Timothy 5:24
Augustine of Hippo: When it is clear with what intention they are committed, he calls them manifest sins, and these sins precede judgment. This means that if judgment follows them at once, it will not be rash judgment. But concealed sins follow judgment, because not even these will remain hidden in their proper time. And this is to be understood about good works as well.… On things that are manifest, therefore, let us pass judgment, but with regard to hidden things, let us leave the judgment to God. For, whether the works themselves be bad or good, they cannot remain hidden when the time comes for them to be revealed. — SERMON ON THE MOUNT 2.18.60
Oecumenius: The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden.
Since he said above, “nor share in the sins of others,” (1 Tim. 5:22) he resolves what was said as if in contrast. For what reason, Timothy would say, if I were to ignore the sins of the one being ordained, would I share in them? And he says: “The sins of certain people are obvious, leading to judgment.” Therefore, if you diligently investigate sins, you will fully understand them.
and for some, they also follow. That is, they follow after the ordination. Therefore, you would have communicated to the former: for it would be negligence not to know what is obvious. But not so with the latter, for nothing is from you.
— [OECUMENIUS] I know that I have read an interpretation of this kind among certain saints: those whose sins go before are visible to all; therefore, let there be some for you as well, but observe those that follow with watchful eyes. If therefore you do anything besides this, you will share in sins. But Saint Basil has interpreted it in such a way as if nothing of this chapter pertains to ordination. Whoever, he says, has sinned against him alone, their sins have preceding and trailing judgment. However many, even after they have departed from the church, have left occasions for sinning to others, just as Nestorius and other heretics; these sins follow them even after they have gone: for even the sins of those who fall are attributed to them because of them.
Likewise, good deeds are evident. That is, in the same way. Whatever, he says, has been said about sins, accept also this about good deeds. For there are those who have become the occasion of salvation for others, and the righteous works of these are also attributed to those who have sown the seeds. [end of the excerpt by Oecumenius A f. 173v, B f. 209v; G f. 297v] —
On the obedience of slaves. — COMMENTARY ON 1 TIMOTHY
1 Timothy 5:25
Jerome: The words mean this: Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them. — LETTERS 54.8
John Chrysostom: “Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid.” — Homily on 1 Timothy 16