I Timothy 4 · The Lantern

Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons,

There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets.

As for me, indeed, would that they might have a will to hear, that they might believe—to hear with true love and meekness, as men seeking what is true and not assailing all truth. For it is written that we pay no heed to "endless fables and genealogies, which do rather raise disputes than set forward the godly edification, which is in faith.

Above, he instructed Timothy on matters pertaining to the attitude of the Church in spiritual things; second, in regard to the teachings of faith, the worship of God and the qualities required of its ministers.

influenced by the hypocrisy of liars, whose consciences are seared with a hot iron.

They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.

And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a reigned temperance of this kind.

Let no one think however that herein we depreciate marriage as an institution. We are well aware that it is not a stranger to God's blessing.

Then he identifies the false doctrine and touches on the Manichean heresy, which condemns marriage in opposition to Matthew: what God has joined together, let no man put asunder (Matt 19:6); a woman sins not, if she marry (1 Cor 7:36). Likewise, the Manicheans forbid the use of foods, i.e., they command abstinence from foods.

For every creation of God is good, and nothing that is received with thanksgiving should be rejected,

because it is sanctified by the word of God and prayer.

But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified?

Now with thee He hath not done thus, but He hath purified and sanctified everything, as it is written, "Everything is sanctified by the word of God and by prayer," that henceforth the patient endurance of thy discretion might appear, and that thou mightest not eat, not because they were impure, but because it hath been said that it is good that thou shouldst not eat flesh nor d…

The reason for this is that if it were evil it would only be so, because the Devil had acquired power over it after man's sin: for as a result of man's sin the Devil obtained power over man and over the things that man owns. But Christ took away this power: and this is called sanctification.

By pointing out these things to the brothers, you will be a good servant of Jesus Christ, nourished by the words of faith and sound instruction that you have followed.

Virtues and vices are the food of the soul, which can feed on either one, turning to whichever one it wants to. If it is bent toward moral excellence, it will be fed by virtue—by righteousness, temperance, meekness, endurance. In other words, it's just as St.

Having laid these things before the brothers, you will be a good servant of Jesus Christ, nourished by the words of faith and good doctrine which you have followed. these things. What things? Those concerning the mystery, those concerning the heresies, those concerning foods, which Paul mentioned.

Above, he rejected superstitious abstinence from goods; here he commands Timothy to propose this teaching to the brethren: first, he shows what he should propose; second, what he should avoid, at but avoid foolish and old wives' fables.

But reject irreverent, silly myths. Instead, train yourself for godliness.

"And, not content with this wild opinion, they add to it and associate with it old women's fables: they say that they will rise again after death, and ashes, and dust; and with I know not what confidence, they believe by turns in one another's lies: you would think that they had already lived again.

Paul is here rejecting apocryphal books that profess to contain his teaching or that of other apostles but that are really misrepresentations of that teaching.

Then when he says, but avoid foolish and old wives' fables, he shows what is to be avoided, namely, foolish and empty fables. For according to the Philosopher a fable is composed of extraordinary events and in the beginning were invented (as he says in the Politics) to induce men to acquire virtue and avoid vices.

For physical exercise is of limited value, but godliness is valuable in every way, holding promise for the present life and for the one to come.

Those who are too hasty, and give up even before midnight, we reprehend as remiss and intemperate, and as almost breaking off from their course in their precipitation, for it is a wise man's word, "That is not little in life which is within a little." And those who hold out and continue for a very long time, and persevere even on to the fourth watch, which is also the time at w…

St. Paul is plainly referring to this when he says, "bodily exercise is profitable for a little, but godliness" (by which he surely means charity) "is profitable for all things, having the promise of the life that now is and of the life to come." What is said to be profitable for a little cannot be profitable forever and cannot (of itself) bring a man to the perfect life.

Then when he says, bodily exercise is profitable to little, he chooses it over abstinence: first, he shows how it is profitable; second, how godliness is profitable, at but godliness. He says, therefore, that the bodily exercise of fasting and so on are not good of their very nature, but penal.

This is a trustworthy saying, worthy of full acceptance.

"This is a faithful saying," that is, it is true that godliness is profitable both here and hereafter. Observe how everywhere he brings in this, he needs no demonstration, but simply declares it, for he was addressing Timothy. So then even here, we have good hopes?

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.

Then when he says, a faithful saying, he shows that a future life is promised us: first, he shows this from the labor of the saints; second, from their hope, at because we hope; third, from God's benignity, at who is the Savior. He says, therefore: the saying that godliness has a promise is faithful. Why?

To this end we both labor and suffer reproach, because we have set our hope on the living God, who is the Savior of everyone, and especially of those who believe.

They that are carnal cannot do those things which are spiritual, nor they that are spiritual the things which are carnal; even as faith cannot do the works of unbelief, nor unbelief the works of faith. But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit.

The Savior of all, especially of believers, is spoken of by the apostle as one. Yet no one argues from this expression that the Son does not save believers or that those who share in salvation receive it apart from the Spirit. But God who is over all is the Savior of all, while the Son brings salvation to effect by the grace of the Spirit.

And we endure because of the hope of life: because we hope in the living God, who is the Savior of the present and of the future life; and because of God's work which is to save: for I am your Savior (Isa 43:2).

Command and teach these things.

In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority.

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...

Above, the Apostle exhorted Timothy to godliness; here he gives him the formula for teaching godliness: first, he commands him to teach godliness; second, how he is fit to teach, at let no man; third, how he must teach different persons in different ways, at do not rebuke an ancient man.

Let no one despise your youth, but set an example for the believers in speech, in conduct, in love, in spirit, in faith, in purity.

Now it becomes you also not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Fa…

So, then, the supeio guide is to be mindful of the apostle's pecept, "Be an example to the faithful." He should make his life a shining model fo the obsevance of evey commandment of the Lod, so that thee may be no excuse fo those unde his guidance to think the Lod's commands impossible o eadily to be set aside. He should conside fist, then, that which is fist in impotance.

Then when he says, let no man, he shows how he becomes fit for the foregoing: first, for commanding; second, for teaching, at till I come. In regard to the first he does two things: first, he shows him how to forestall contempt; second, he mentions what should be used to forestall it, at be an example.

Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching.

Now "every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old." Therefore, it clearly follows by "conversion of the proposition," as it is called, that every one who does not bring forth out of his treasury things new and old is not a scribe who has been made a disciple for the…

Until I come, give attention to reading, to exhortation, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of the hands of the elders. Until I come, give attention to reading. It was likely that Timothy himself, as if deprived of Paul, wished for him.

Then when he says, till I come, attend to reading, he shows how to become fit for teaching: first, he does this; second, he assigns the reason for the admonition, at do not neglect.

Do not neglect the gift that is in you, which was given you through the prophecy spoken over you at the laying on of the hands of the elders.

"Neglect not the gift that is in thee, which was given thee by prophecy." Here he calls teaching prophecy. "With the laying on of the hands of the presbytery." He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.

Those whom he calls presbyters in this passage are not those whom we now call by that name—Paul does not usually allow to presbyters as such the power of ordination by the laying on of hands. Rather he says that the gathering of the apostles was present with him when he laid hands in his ordination. He calls this the "council of presbyters" as a designation of honor.

Then when he says, do not neglect, he gives the reason for this advice: first, the cause from the gift received; second, the cause from the reward expected, at take heed to yourself. In regard to the first he does two things: first, he gives the reason; second, he shows how that which is contained in the reason can be fulfilled, at meditate upon these things.

Be diligent in these matters and absorbed in them, so that your progress will be evident to all.

If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is "wholly in them." If he is singing a psalm, he satisfies himself.

Study these things; give yourself entirely to them, so that your progress may be evident to all. Take heed to yourself and to the doctrine; continue in them. For by doing this, you will save both yourself and those who hear you. Study these things. Which ones? Those that Paul mentioned above. In word, he says, in conduct, in faith, in purity.

Then when he says, meditate upon these things, he shows how he should fulfill what has been commanded, namely, that he continually meditate upon the things which pertain to his office: they watch as being to render an account of your souls (Heb 13:17).

Pay close attention to your life and to your teaching. Persevere in these things, for by so doing you will save both yourself and those who hear you.

I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. [1 Timothy 4:16] For it is no small reward to turn back a wandering and perishing soul for its salvation. [James 5:19-25]

[Syncletica] also said, 'It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house.

These things he should do because of the reward he expects. Hence he adds, take heed to yourself and to doctrine. For some attend to doctrine so much that they neglect themselves; but the Apostle tells him to attend to himself first, and then to doctrine: have pity on your own soul (Sir 30:24). Hence Jesus began to do and to teach.

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