I Timothy 6 · The Lantern

οσοι εισιν υπο ζυγον δουλοι τους ιδιους δεσποτας πασης τιμης αξιους ηγεισθωσαν ινα μη το ονομα του θεου και η διδασκαλια βλασφημηται

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you wit…

Those who are under the yoke as slaves should regard their own masters as worthy of all honor; so that the name of God and the teaching may not be blasphemed. And those who have faithful masters should not despise them because they are brothers, but rather serve them all the more, because they are faithful and beloved, sharing in the benefit. Teach and encourage these things.

Above, the Apostle instructed Timothy on the use of foods and on the persons to whom the Church allows subsidies; here he treats of other persons who pertain to the Church: first, persons of low estate; second, persons of high estate, at charge the rich of this world.

οι δε πιστους εχοντες δεσποτας μη καταφρονειτωσαν οτι αδελφοι εισιν αλλα μαλλον δουλευετωσαν οτι πιστοι εισιν και αγαπητοι οι της ευεργεσιας αντιλαμβανομενοι ταυτα διδασκε και παρακαλει

ει τις ετεροδιδασκαλει και μη προσερχεται υγιαινουσιν λογοις τοις του κυριου ημων ιησου χριστου και τη κατ ευσεβειαν διδασκαλια

Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art.

"If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing." Presumption therefore arises not from knowledge, but from "knowing nothing." For he that knows the doctrines of godliness is also the most disposed to moderation.

Then when he says, if any man teach otherwise, he excludes the contrary assertion: first, he describes the nature of false doctrine; second, its source, at he is proud; third, its effect, at from which arise.

τετυφωται μηδεν επισταμενος αλλα νοσων περι ζητησεις και λογομαχιας εξ ων γινεται φθονος ερις βλασφημιαι υπονοιαι πονηραι

And that the whole range of the doctrine of the apostles proclaimed one and the same God, who removed Abraham, who made to him the promise of inheritance, who in due season gave to him the covenant of circumcision, who called his descendants out of Egypt, preserved outwardly by circumcision-for he gave it as a sign, that they might not be like the Egyptians-that He was the Make…

"Doting about questions." To question then is to dote. "And strifes of words"; this is justly said. For when the soul is fevered with reasonings, and stormy, then it questions, but when it is in a sound state, it does not question, but receives the faith. But from questionings and strifes of words nothing can be discovered.

The root of this error is twofold, namely, pride and lack of understanding. In regard to the first he says, he is proud. There are two ways in which pride is said to be the root of errors: first, because the proud desire to insert themselves into matters that are not their concern; hence it is expected that they err and fall short: we have heard of the pride of Moab; he is exce…

διαπαρατριβαι διεφθαρμενων ανθρωπων τον νουν και απεστερημενων της αληθειας νομιζοντων πορισμον ειναι την ευσεβειαν αφιστασο απο των τοιουτων

In appearance Judas championed the cause of the poor and said with indignation, "This ointment might have been sold for three hundred pence and given to the poor." But in reality he "was a thief, and having the bag took away what was put in it." If, then, anyone in our time who has the bag of the church speaks like Judas on behalf of the poor but takes away what is put in it, l…

It is of all of us … that the apostle speaks. Christ is a pauper, let us blush with shame. Christ is lowly, let us be made lowly. Christ was crucified. He did not rule. He was crucified in order to rule. He conquered the world, not in pride but in humility. He destroyed the devil, not by derisive laughter but by weeping; he did not scourge but was scourged.

But this is not in all hearts, but in some. And he describes their condition: the first pertains to a defect in natural light; the second to defect in knowledge; the third to the defect of disordered love.

εστιν δε πορισμος μεγας η ευσεβεια μετα αυταρκειας

It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality,

But godliness with gladness is great gain. But godliness with gladness is great gain. They indeed imagine godliness in such a way that it serves as a means for gain and profit. But true profit is godliness itself in its own nature, and having what is sufficient, not seeking those things that abound in earthly goods.

Then when he says, but godliness, he explains his previous statement: who suppose gain to be godliness: first, he shows the relationship between godliness and gain; second, he shows that it does not consist in acquiring external riches, at for those who will: in regard to the first he does two things: first, he explains the first; second, he assigns a reason, at for we brought…

ουδεν γαρ εισηνεγκαμεν εις τον κοσμον δηλον οτι ουδε εξενεγκειν τι δυναμεθα

"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord.

When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, 'We brought nothing into this world (1 Tim.

Then when he says, for we brought nothing into this world, he gives the reason for his statement: first, from man's condition; second, from his needs, at having food. Man's conditions he describes from man's beginnings, because we brought nothing into this world.

εχοντες δε διατροφας και σκεπασματα τουτοις αρκεσθησομεθα

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish ex…

Let us now speak in particular about the interior man. A wheel, as you know, rests upon the ground with a very slight base. Nor does it merely rest; it rolls along; it does not stand still but barely touches the ground and passes on. Further, when it rolls onward, it always mounts higher.

He then describes man's condition from his necessities; hence he says, having food and the wherewith to be covered, with these we are content, because goods furnish us with our necessities: some are needed to prevent internal exhaustion, and these are food; others safeguard us against external forces, and for this we need coverings of clothes and houses: let your manners be wit…

οι δε βουλομενοι πλουτειν εμπιπτουσιν εις πειρασμον και παγιδα και επιθυμιας πολλας ανοητους και βλαβερας αιτινες βυθιζουσιν τους ανθρωπους εις ολεθρον και απωλειαν

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money.

Therefore, dearly beloved, the rust is that worm which alone possesses the recesses of the human heart: the worm of envy and of avarice. But the thief is the devil. Believe this. To lay his plots against good deeds, he flatters us with the pomp of the world.

Above, the Apostle showed what sort of gain is suitable for Christians, namely, godliness with contentment; here he shows that those who seek superfluous gain in riches incur great harm: first, he indicates the evils that issue from an indiscriminate desire for wealth; second, he assigns the reason, at for the desire of money.

ριζα γαρ παντων των κακων εστιν η φιλαργυρια ης τινες ορεγομενοι απεπλανηθησαν απο της πιστεως και εαυτους περιεπειραν οδυναις πολλαις

For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them.

Then when he says, for the desire of money is the root of all evils, he gives his reason from two sources, namely, from the nature of covetousness and from experience: which, some coveting, have erred from the faith. He says, therefore: they fall into temptation and into the snares of the Devil. Why? Because the desire of money is the root of all evils.

συ δε ω ανθρωπε του θεου ταυτα φευγε διωκε δε δικαιοσυνην ευσεβειαν πιστιν αγαπην υπομονην πραοτητα

...as also he who hath after the example of Timothy ordered his life, obeying him who says, "Follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses."

"As for you, man of God, flee from these things." You see, he didn't just say, "Leave and forsake," but "Flee from," as from an enemy. You were trying to flee with gold; flee from gold instead. Let your heart flee from it, and your use of it need have no worries. Do without greed; don't do without concern for others.

Then when he says, but you, O man of God, he warns him to follow sound doctrine and to flee from evil: first, he describes the road he should follow; second, he binds him to it with a command, at I charge you. In regard to the first he does two things: first, he urges him to avoid the sins already mentioned; second, he points out what he should do, at pursue justice.

αγωνιζου τον καλον αγωνα της πιστεως επιλαβου της αιωνιου ζωης εις ην εκληθης και ωμολογησας την καλην ομολογιαν ενωπιον πολλων μαρτυρων

In like manner, O blessed, consider whatever is hard in your present situation as an exercise of your powers of mind and body. You are about to enter a noble contest in which the living God acts the part of superintendent and the Holy Spirit is your trainer, a contest whose crown is eternity, whose prize is angelic nature, citizenship in heaven for ever and ever.

Let godliness move you to justice, continence, gentleness, that you may avoid childish acts, and that rooted and grounded in grace you may fight the good fight of faith. Do not entangle yourself in the affairs of this life, for you are fighting for God.

Then when he says, fight the good fight of faith, he urges him to engage in the conflict: first, he shows him how to fight; second, he gives a reason. He says, therefore: fight the good fight as soldiers do, who fight for two reasons: either to defend what they own, or to acquire what they lack; and this holy persons also should do.

παραγγελλω σοι ενωπιον του θεου του ζωοποιουντος τα παντα και χριστου ιησου του μαρτυρησαντος επι ποντιου πιλατου την καλην ομολογιαν

What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy?

I charge you before God, who gives life to all things, and Christ Jesus, who testified before Pontius Pilate the good confession, to keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ. Again Paul makes God a witness, both increasing the fear and making the disciple more secure, because he has in mind the one who was witnessed.

Then when he says, I charge you before God, he obliges him to the foregoing under orders: first, he gives the orders; second, he explains something he stated earlier, at which in his times. In the orders first, he brings in witnesses; second, he commends the orders; third, he shows how they are to be kept. As witnesses he calls on God the Father, and our Lord Jesus Christ.

τηρησαι σε την εντολην ασπιλον ανεπιληπτον μεχρι της επιφανειας του κυριου ημων ιησου χριστου

Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King…

That is, so that neither in dogmas nor in life would you stain yourself with anything. That is, until your death, until your departure. However, he did not say it that way, but said: "even until the appearing," in order to encourage him more, reminding him also of that fearful glory.

Likewise, he commends the order, because in itself it is just and right and irreproachable: you shall not find iniquity in my tongue (Job 6:30). But how long are these words in vogue? Unto the coming of our Lord Jesus Christ.

ην καιροις ιδιοις δειξει ο μακαριος και μονος δυναστης ο βασιλευς των βασιλευοντων και κυριος των κυριευοντων

Of the other titles, some are evidently names of His Authority, others of His Government of the world, and of this viewed under a twofold aspect, the one before the other in the Incarnation. For instance the Almighty, the King of Glory, or of The Ages, or of The Powers, or of The Beloved, or of Kings.

Prayer itself must come from a humble, meek, pure heart. It must confess its sins without making excuses. In the course of bitter tears it will show trust in the most sweet pity of the Lord. It must not seek earthly aims but desire heavenly ones. It must be sequestered from desires of the body and attach itself solely to the divine.

Above, the Apostle gave certain orders to Timothy, commanding him to observe the foregoing until the coming of Christ; therefore, he now discusses Christ's coming, about which he discloses three things: first, that it will occur at a suitable time; second, that it will be evident; third, he reveals the author of this coming.

ο μονος εχων αθανασιαν φως οικων απροσιτον ον ειδεν ουδεις ανθρωπων ουδε ιδειν δυναται ω τιμη και κρατος αιωνιον αμην

How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trampets issued forth, breathed without instruments?

But we, even when we are told that God "only hath immortality," understand by "immortality" the Son. For life is immortality, and the Lord is that life, Who said, "I am the Life." And if He be said to dwell "in the light that no man can approach unto," again we make no difficulty in understanding that the true Light, unapproachable by falsehood, is the Only-begotten, in Whom we…

In regard to the third he says, who alone has immortality and inhabits light inaccessible. God's incomprehensibility is clear from two things: first, because he transcends whatever is comprehensible in creatures; second, because, being God, he is too great for anyone's comprehension.

τοις πλουσιοις εν τω νυν αιωνι παραγγελλε μη υψηλοφρονειν μηδε ηλπικεναι επι πλουτου αδηλοτητι αλλ εν τω θεω τω ζωντι τω παρεχοντι ημιν παντα πλουσιως εις απολαυσιν

For as many things as belong to peace and love, these have I taught. Round about from Jerusalem, and as far as Illyricum, I have fulfilled the word of peace.

Pride is the first worm of riches; it is a harmful gnawing worm which gnaws at everything and reduces it to ashes. "Charge the rich of this world not to be proud, or to trust in the uncertainty of riches," lest perhaps one goes to sleep as a rich man and arises a poor man.

Above, he dealt with the instruction of persons of low estate; here he returns to his subject and instructs him how to deal with the rich: first, he does this; second, he deals with Timothy's own instruction, at O Timothy. As always, when he instructs him about instructing others, he warns him not to neglect himself.

αγαθοεργειν πλουτειν εν εργοις καλοις ευμεταδοτους ειναι κοινωνικους

"That they do good," he says, "that they be rich in good works, ready to distribute willing to communicate." The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.

Whenever we talk about contempt for riches, some rich man replies to me: I have learned not to hope in the uncertainty of riches; I do not want to be rich, lest I fall into temptation; but since I am rich already, what am I to do with the possessions which I now happen to have?

Then when he says, do good, he instructs him to achieve what is good. But those whose love is beamed on riches, strive, first of all, to acquire them; second, to use them, once they are possessed; third, to obtain the end of riches.

αποθησαυριζοντας εαυτοις θεμελιον καλον εις το μελλον ινα επιλαβωνται της αιωνιου ζωης

"Laying up in store for themselves a good foundation against the time to come." There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring. "That they may lay hold," he says, "on eternal life." For the doing of good works can secure the enjoyment of eternal life.

Where there is a foundation, everything is firm and immovable. And since the blessings of virtue and of the age to come are constant, the apostle also mentioned this in regard to the foundation. For the performance of good deeds, which he called the foundation, can procure the enjoyment of that life.

In regard to the third, that they may attain to the end of laying up riches; hence he says, to lay up in store for themselves a good foundation against the things to come.

ω τιμοθεε την παραθηκην φυλαξον εκτρεπομενος τας βεβηλους κενοφωνιας και αντιθεσεις της ψευδωνυμου γνωσεως

Did all those who have been mentioned, with whom you have been proved to coincide in expression, know, or not know, the truth? If they knew it, then the descent of the Saviour into this world was superfluous. For why [in that case] did He descend? Was it that He might bring that truth which was [already] known to the knowledge of those who knew it?

"O Timothy, keep that which is committed to thy trust." Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it. "Avoiding profane and vain babblings, and oppositions of science falsely so called." Well did he thus call it.

Then when he says, O Timothy, he instructs Timothy: first, that he guard the good; second, that he avoid evil, at avoiding the profane novelties. He says, therefore: O Timothy, keep that which is committed to your trust.

ην τινες επαγγελλομενοι περι την πιστιν ηστοχησαν η χαρις μετα σου αμην

"Which some professing have erred concerning the faith." You see how again he commands Timothy not even to meet them. "Avoiding opposition." There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it.

Whoever follows mere human reasonings inevitably misses the harmony and the goal of faith. For faith does not admit of intellectual comprehensions. I think the apostle says all this about the Gnostics known at that time, who were filled with every impurity, which he also called "profane and vain babblings" (1 Tim. 6:20).

Which some claiming to have, have erred concerning the faith: every man is become a fool for knowledge which is not of God (Jer 10:14), because he who speaks a lie, speaks from his own (John 8:44); the children also of Memphis, and of Taphnes, have deflowered you, even to the crown of the head (Jer 2:16); your wisdom and your knowledge have deceived you (Isa 47:10).

I Timothy6