返回Chapter 4
Chapter 4
Chapter Four
1 Tim. 4:1. Now the Spirit expressly says.
That is, obviously, clearly, and not covertly, as the law and the prophets.
1 Tim. 4:1. That in the latter times some shall depart from the faith.
Since the apostle said above that some had suffered shipwreck in the faith, do not be surprised, he says, that now some hold to Jewish errors. A time will come when those who consider themselves Christians will do works even worse. The apostle says this not about the Jews, for they existed in ancient times, as also in that time, but about the Marcionites, Encratites, Manichaeans, and all their assemblies of that sort.
1 Tim. 4:1. Giving heed to seducing spirits and doctrines of demons.
For, attending to these things, they condemned certain foods and marriage. However, the apostle has in mind here all other heresies as well, for they are all from the seduction of lying spirits and the teaching of demons. Yet he does not clearly mention all heresies here, so as not to sow them in the souls of people: he points to the heresy that had already begun, namely concerning foods and marriage.
1 Tim. 4:2–3. Through the hypocrisy of liars.
That is, what they speak falsely about, they do not speak falsely out of ignorance, but knowing that it is false, they hypocritically teach it as though it were true.
1 Tim. 4:3. Having their conscience seared, forbidding to marry.
That is, since they knew much that was impure about themselves, their conscience bore the branded marks of their impure life, and therefore condemned marriage. For if their life had truly been pure, their conscience too would have been pure and would not have condemned what God had blessed. Just as an ailing stomach condemns food, while it itself has bad digestive juices within. So then what? Do we forbid entering into marriage? By no means. But those who do not wish to enter into marriage we direct toward the keeping of virginity, teaching that it is more honorable; but from this it does not follow that marriage is already dishonorable, just as from the fact that gold is more honorable, it does not follow that it is more honorable than something honorable, and the better is better than the good, not the bad. Therefore, let the one who is able take up the gold of virginity; and the one who cannot, let him accept the silver of marriage.
1 Tim. 4:3. And to partake of food which God created so that the faithful who have come to know the truth might eat with thanksgiving⁵.
What then? Did not God create foods even for unbelievers? Yes, but they abstain from them. So what then? Is indulgence not forbidden? Very much so, but not the eating of food. For eating observes moderation, while indulgence knows no measure. However, even the indulgence in food is not unclean in itself, but because it weakens the soul of those who give themselves over to it. "And those who have known the truth." Everything pertaining to the Jews was a type, but now truth reigns. Many things were forbidden to the Jews (Lev. 11 ff.), not as unclean, but in order to root out indulgence—so that they, being placed in a constrained position by the many prohibitions, would slaughter bulls and sheep and in this way come to know what kind of gods the Egyptians had invented for themselves. So by "truth" understand either faith in Christ, or simply that truth of which he will presently speak.
1 Tim. 4:4–5. For every creature of God is good.
For "all things," it says, "were very good" (Gen. 1:31). By saying "creature of God," the apostle designated everything that can be used for food, and in this way already overthrew the error of those who introduce uncreated matter and say that everything came from it.
1 Tim. 4:4. Nothing is objectionable if it is received with thanksgiving, for it is sanctified by the word of God and prayer.
If something is sanctified, does this not mean that it is unclean? No, the apostle makes a qualification. First he essentially says that nothing is unclean, then with a qualification: suppose, he says, that there is something unclean, but you have a remedy: make the sign of the cross over it, give thanks, render glory to God — and the uncleanness disappears. For thanksgiving purifies all things; but the ungrateful person is himself unclean and defiled. Can we then in this way also purify food offered to idols? Yes, if we do not know that it is food offered to idols. But if we know and partake of it, then we are unclean, because we have violated the law commanding us not to partake in the table of demons. Consequently, it is your free will that is defiled by disobedience, while food by its nature is never unclean.
1 Tim. 4:6. Suggesting these things to the brethren, you will be a good servant of Jesus Christ.
"These things" – what exactly? That there is a "great... mystery" (1 Tim. 3:16), that to abstain in such a way from marriage and foods is a matter of demons, and the rest of what the apostle said above. And what does "putting in remembrance" mean? The same as "advising." He did not say: commanding, for here he nowhere displays his authority.
1 Tim. 4:6. Nourished by the words of faith and the good teaching which you have followed.
He said: propose these things to others. Now he says: but you yourself also be "nourished" by the same truths, turning them over in your mind and, as it were, digesting them. For suggesting unceasing attention to them, he said: "nourished." Just as we partake of food every day, so too must we always be nourished by the words of faith.
1 Tim. 4:7. But refuse profane and old wives' fables.
That is, remind your own people of what I said, but do not enter into disputes with the corrupted; for it is impossible to benefit them, except perhaps in the case when a scandal might arise, as though out of our weakness we are declining to contend with them. The apostle calls the Jewish observances "fables," either because they are fabricated, or because they are untimely. For imagine if a man of about thirty years clung to the breast — how worthy of ridicule he would be for his untimeliness! He calls them "old wives' tales" because they are already outdated. Profane and unclean — because they constitute an obstacle to faith. For to subject to fear a soul that has risen above all this is characteristic of unclean rules.
1 Tim. 4:7. Train yourself in godliness.
Train yourself in pure faith and righteous living, for in this consists godliness. Therefore, one must exercise and labor constantly; for he who trains in bodily gymnastics strives in this to the point of sweat even without any competition.
1 Tim. 4:8. For bodily exercise profits little.
Some suppose that by fasting he means bodily exercise. This is not true: fasting is a spiritual exercise. But by bodily exercise he means that which, although it requires great labors, nevertheless brings little profit, and only for a time.
1 Tim. 4:8. Godliness is profitable for all things, having the promise of the present life and of the life to come.
Here, he says, piety helps a person. For one whose conscience convicts him of nothing bad both rejoices in spirit here, having sure promises of future blessings, and there will live the true life in very deed. Through comparison the apostle shows the superiority of piety.
1 Tim. 4:9. Faithful is this saying and worthy of all acceptance.
That is, this saying is true and worthy of being accepted by all as undoubted. And what is this saying? That godliness is profitable both here and there. Everywhere in the epistle the apostle points this out, having no need to confirm it, but simply proclaiming it, for the word was addressed to Timothy.
1 Tim. 4:10. For we therefore both labor and endure reproaches, because we hope in the living God.
He shows what the godliness is in which the apostles themselves were exercised, and confirms how he has hope for the future life, saying: "for this reason," instead of: therefore "we both labor and suffer reproach." For why would we exhaust ourselves if we did not expect the future blessings that the living God will give us after death? Here the soldiers of an earthly king, having endured many labors and dangers, often do not receive their due reward when the king happens to die; but our King is always alive, and will always repay.
1 Tim. 4:10. Who is the Savior of all men, especially of the faithful.
That is, He wants to save all—both here and there. But He applies greater care here for the faithful. If He were not their Savior, how would they have stood against all attacks? By this the apostle urges Timothy to endure dangers. Do not lose heart, he says, having such a God, and do not ask for help from others, but hope in Him: God is living and He is the Savior.
1 Tim. 4:11. Command these things and teach them.
Some matters require teaching, while others require commanding. Thus, that one must not steal — this should not be taught gently, but commanded, that is, forbidden with particular force. But if he speaks of the distribution of possessions, or of virginity, or of how one ought to believe, then this must be taught. Therefore the apostle uses both expressions: "preach... and teach." And in another sense, when we do something knowing that it is evil, we need commanding; when we do so without knowing it, we need teaching.
1 Tim. 4:12. Let no one despise your youth.
Since youth, owing to a common prejudice, has become something easily despised, you, says the apostle, command with authority, and no one will despise you; for a teacher must not be held in contempt. Where, then, is gentleness? Where he himself is subjected to insults, he must be gentle; but where strictness is necessary for the salvation of others, there he must command with full authority. Or: show a life adorned with good character, and your youth will not be despised, but on the contrary, will attract universal admiration. Therefore the apostle adds the following as well.
1 Tim. 4:12. But be an example for the faithful.
That is, be a model in life, a rule of the best life,
1 Tim. 4:12. In word.
To speak with ease, to have a word at the ready or prepared.
1 Tim. 4:12. In conduct.
In ordinary life and in the ecclesiastical order.
1 Tim. 4:12. In love.
Love that embraces all.
1 Tim. 4:12. In spirit.
Or by spiritual disposition, or by a gift of grace, so as not to be puffed up by this gift.
1 Tim. 4:12. In faith.
By a right and unwavering faith, when one believes God even in that which is impossible in the natural order.
1 Tim. 4:12. In purity (ἐν ἁγνείᾳ – in blamelessness).
That is, in virginal purity and chastity.
1 Tim. 4:13. Until I come, occupy yourself with reading.
If the apostle commands Timothy to occupy himself with the reading of Holy Scripture, should we not do the same? Paul himself undoubtedly occupied himself with reading until the end of his life, urging this upon others as well. The apostle consoles Timothy by saying "till I come," for this gave him hope that he would soon see his teacher, since, being orphaned, he naturally sought Paul with his heart. And here is yet another reason why he said "till I come" — since holy Timothy, being young, naturally did not know many things and needed his teacher's presence in order to learn them from him, the apostle Paul says to him: until I come, read the Scriptures, and there you will find the necessary precepts. And when I come, I will pass on to you the rest as well.
1 Tim. 4:13. With exhortation.
That is, by persuasion and encouragement of those who feel within themselves a decline of moral energy.
1 Tim. 4:13. With teaching.
Addressed to all and concerning every matter.
1 Tim. 4:14. Do not neglect the gift⁶ that abides in you, which was given to you through prophecy.
Here the apostle speaks of the gift of teaching, which the chosen bishop received. "By prophecy," that is, by the command of the Holy Spirit, as was said above.
1 Tim. 4:14. With the laying on of the hands of the priesthood.
That is, of bishops. For it was not priests who ordained a bishop. See what amazing power the laying on of priestly hands has.
1 Tim. 4:15. Be diligent in these things, continue in them.
He frequently instructs him on the same things, wishing to show that a bishop must above all strive for this.
1 Tim. 4:15. That your progress may be evident to all.
Not only in life, but also in the word of teaching. See how he desires him to be great and admirable even in this.
1 Tim. 4:16. Take heed to yourself and to the teaching.
That is, be attentive to yourself and teach others.
1 Tim. 4:16. Occupy yourself with these things constantly, for in so doing you will save both yourself and those who listen to you.
He who nourishes himself with the words of teaching first benefits himself, because in teaching others, he also moves himself to compunction.
1 Tim. 4:1. Now the Spirit expressly says.
That is, obviously, clearly, and not covertly, as the law and the prophets.
1 Tim. 4:1. That in the latter times some shall depart from the faith.
Since the apostle said above that some had suffered shipwreck in the faith, do not be surprised, he says, that now some hold to Jewish errors. A time will come when those who consider themselves Christians will do works even worse. The apostle says this not about the Jews, for they existed in ancient times, as also in that time, but about the Marcionites, Encratites, Manichaeans, and all their assemblies of that sort.
1 Tim. 4:1. Giving heed to seducing spirits and doctrines of demons.
For, attending to these things, they condemned certain foods and marriage. However, the apostle has in mind here all other heresies as well, for they are all from the seduction of lying spirits and the teaching of demons. Yet he does not clearly mention all heresies here, so as not to sow them in the souls of people: he points to the heresy that had already begun, namely concerning foods and marriage.
1 Tim. 4:2–3. Through the hypocrisy of liars.
That is, what they speak falsely about, they do not speak falsely out of ignorance, but knowing that it is false, they hypocritically teach it as though it were true.
1 Tim. 4:3. Having their conscience seared, forbidding to marry.
That is, since they knew much that was impure about themselves, their conscience bore the branded marks of their impure life, and therefore condemned marriage. For if their life had truly been pure, their conscience too would have been pure and would not have condemned what God had blessed. Just as an ailing stomach condemns food, while it itself has bad digestive juices within. So then what? Do we forbid entering into marriage? By no means. But those who do not wish to enter into marriage we direct toward the keeping of virginity, teaching that it is more honorable; but from this it does not follow that marriage is already dishonorable, just as from the fact that gold is more honorable, it does not follow that it is more honorable than something honorable, and the better is better than the good, not the bad. Therefore, let the one who is able take up the gold of virginity; and the one who cannot, let him accept the silver of marriage.
1 Tim. 4:3. And to partake of food which God created so that the faithful who have come to know the truth might eat with thanksgiving⁵.
What then? Did not God create foods even for unbelievers? Yes, but they abstain from them. So what then? Is indulgence not forbidden? Very much so, but not the eating of food. For eating observes moderation, while indulgence knows no measure. However, even the indulgence in food is not unclean in itself, but because it weakens the soul of those who give themselves over to it. "And those who have known the truth." Everything pertaining to the Jews was a type, but now truth reigns. Many things were forbidden to the Jews (Lev. 11 ff.), not as unclean, but in order to root out indulgence—so that they, being placed in a constrained position by the many prohibitions, would slaughter bulls and sheep and in this way come to know what kind of gods the Egyptians had invented for themselves. So by "truth" understand either faith in Christ, or simply that truth of which he will presently speak.
1 Tim. 4:4–5. For every creature of God is good.
For "all things," it says, "were very good" (Gen. 1:31). By saying "creature of God," the apostle designated everything that can be used for food, and in this way already overthrew the error of those who introduce uncreated matter and say that everything came from it.
1 Tim. 4:4. Nothing is objectionable if it is received with thanksgiving, for it is sanctified by the word of God and prayer.
If something is sanctified, does this not mean that it is unclean? No, the apostle makes a qualification. First he essentially says that nothing is unclean, then with a qualification: suppose, he says, that there is something unclean, but you have a remedy: make the sign of the cross over it, give thanks, render glory to God — and the uncleanness disappears. For thanksgiving purifies all things; but the ungrateful person is himself unclean and defiled. Can we then in this way also purify food offered to idols? Yes, if we do not know that it is food offered to idols. But if we know and partake of it, then we are unclean, because we have violated the law commanding us not to partake in the table of demons. Consequently, it is your free will that is defiled by disobedience, while food by its nature is never unclean.
1 Tim. 4:6. Suggesting these things to the brethren, you will be a good servant of Jesus Christ.
"These things" – what exactly? That there is a "great... mystery" (1 Tim. 3:16), that to abstain in such a way from marriage and foods is a matter of demons, and the rest of what the apostle said above. And what does "putting in remembrance" mean? The same as "advising." He did not say: commanding, for here he nowhere displays his authority.
1 Tim. 4:6. Nourished by the words of faith and the good teaching which you have followed.
He said: propose these things to others. Now he says: but you yourself also be "nourished" by the same truths, turning them over in your mind and, as it were, digesting them. For suggesting unceasing attention to them, he said: "nourished." Just as we partake of food every day, so too must we always be nourished by the words of faith.
1 Tim. 4:7. But refuse profane and old wives' fables.
That is, remind your own people of what I said, but do not enter into disputes with the corrupted; for it is impossible to benefit them, except perhaps in the case when a scandal might arise, as though out of our weakness we are declining to contend with them. The apostle calls the Jewish observances "fables," either because they are fabricated, or because they are untimely. For imagine if a man of about thirty years clung to the breast — how worthy of ridicule he would be for his untimeliness! He calls them "old wives' tales" because they are already outdated. Profane and unclean — because they constitute an obstacle to faith. For to subject to fear a soul that has risen above all this is characteristic of unclean rules.
1 Tim. 4:7. Train yourself in godliness.
Train yourself in pure faith and righteous living, for in this consists godliness. Therefore, one must exercise and labor constantly; for he who trains in bodily gymnastics strives in this to the point of sweat even without any competition.
1 Tim. 4:8. For bodily exercise profits little.
Some suppose that by fasting he means bodily exercise. This is not true: fasting is a spiritual exercise. But by bodily exercise he means that which, although it requires great labors, nevertheless brings little profit, and only for a time.
1 Tim. 4:8. Godliness is profitable for all things, having the promise of the present life and of the life to come.
Here, he says, piety helps a person. For one whose conscience convicts him of nothing bad both rejoices in spirit here, having sure promises of future blessings, and there will live the true life in very deed. Through comparison the apostle shows the superiority of piety.
1 Tim. 4:9. Faithful is this saying and worthy of all acceptance.
That is, this saying is true and worthy of being accepted by all as undoubted. And what is this saying? That godliness is profitable both here and there. Everywhere in the epistle the apostle points this out, having no need to confirm it, but simply proclaiming it, for the word was addressed to Timothy.
1 Tim. 4:10. For we therefore both labor and endure reproaches, because we hope in the living God.
He shows what the godliness is in which the apostles themselves were exercised, and confirms how he has hope for the future life, saying: "for this reason," instead of: therefore "we both labor and suffer reproach." For why would we exhaust ourselves if we did not expect the future blessings that the living God will give us after death? Here the soldiers of an earthly king, having endured many labors and dangers, often do not receive their due reward when the king happens to die; but our King is always alive, and will always repay.
1 Tim. 4:10. Who is the Savior of all men, especially of the faithful.
That is, He wants to save all—both here and there. But He applies greater care here for the faithful. If He were not their Savior, how would they have stood against all attacks? By this the apostle urges Timothy to endure dangers. Do not lose heart, he says, having such a God, and do not ask for help from others, but hope in Him: God is living and He is the Savior.
1 Tim. 4:11. Command these things and teach them.
Some matters require teaching, while others require commanding. Thus, that one must not steal — this should not be taught gently, but commanded, that is, forbidden with particular force. But if he speaks of the distribution of possessions, or of virginity, or of how one ought to believe, then this must be taught. Therefore the apostle uses both expressions: "preach... and teach." And in another sense, when we do something knowing that it is evil, we need commanding; when we do so without knowing it, we need teaching.
1 Tim. 4:12. Let no one despise your youth.
Since youth, owing to a common prejudice, has become something easily despised, you, says the apostle, command with authority, and no one will despise you; for a teacher must not be held in contempt. Where, then, is gentleness? Where he himself is subjected to insults, he must be gentle; but where strictness is necessary for the salvation of others, there he must command with full authority. Or: show a life adorned with good character, and your youth will not be despised, but on the contrary, will attract universal admiration. Therefore the apostle adds the following as well.
1 Tim. 4:12. But be an example for the faithful.
That is, be a model in life, a rule of the best life,
1 Tim. 4:12. In word.
To speak with ease, to have a word at the ready or prepared.
1 Tim. 4:12. In conduct.
In ordinary life and in the ecclesiastical order.
1 Tim. 4:12. In love.
Love that embraces all.
1 Tim. 4:12. In spirit.
Or by spiritual disposition, or by a gift of grace, so as not to be puffed up by this gift.
1 Tim. 4:12. In faith.
By a right and unwavering faith, when one believes God even in that which is impossible in the natural order.
1 Tim. 4:12. In purity (ἐν ἁγνείᾳ – in blamelessness).
That is, in virginal purity and chastity.
1 Tim. 4:13. Until I come, occupy yourself with reading.
If the apostle commands Timothy to occupy himself with the reading of Holy Scripture, should we not do the same? Paul himself undoubtedly occupied himself with reading until the end of his life, urging this upon others as well. The apostle consoles Timothy by saying "till I come," for this gave him hope that he would soon see his teacher, since, being orphaned, he naturally sought Paul with his heart. And here is yet another reason why he said "till I come" — since holy Timothy, being young, naturally did not know many things and needed his teacher's presence in order to learn them from him, the apostle Paul says to him: until I come, read the Scriptures, and there you will find the necessary precepts. And when I come, I will pass on to you the rest as well.
1 Tim. 4:13. With exhortation.
That is, by persuasion and encouragement of those who feel within themselves a decline of moral energy.
1 Tim. 4:13. With teaching.
Addressed to all and concerning every matter.
1 Tim. 4:14. Do not neglect the gift⁶ that abides in you, which was given to you through prophecy.
Here the apostle speaks of the gift of teaching, which the chosen bishop received. "By prophecy," that is, by the command of the Holy Spirit, as was said above.
1 Tim. 4:14. With the laying on of the hands of the priesthood.
That is, of bishops. For it was not priests who ordained a bishop. See what amazing power the laying on of priestly hands has.
1 Tim. 4:15. Be diligent in these things, continue in them.
He frequently instructs him on the same things, wishing to show that a bishop must above all strive for this.
1 Tim. 4:15. That your progress may be evident to all.
Not only in life, but also in the word of teaching. See how he desires him to be great and admirable even in this.
1 Tim. 4:16. Take heed to yourself and to the teaching.
That is, be attentive to yourself and teach others.
1 Tim. 4:16. Occupy yourself with these things constantly, for in so doing you will save both yourself and those who listen to you.
He who nourishes himself with the words of teaching first benefits himself, because in teaching others, he also moves himself to compunction.