John Chrysostom — Commentary on Scripture

1 Timothy 4:4

"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." If it be the creature of God, it is good. For "all things," it is said, "were very good." (Gen. i. 31) By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. 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? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean…

"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving."

If it be the creature of God, it is good. For "all things," it is said, "were very good." (Gen. i. 31) By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. 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? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.

Homily on 1 Timothy 12

1 Timothy 4:5

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? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away.

Homily on 1 Timothy 12

1 Timothy 4:6

"If thou put the brethren in remembrance of these things, thou shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained." What are the things here meant? The same which he had before mentioned, that "great is the mystery"; that to abstain from meats is the doctrine of devils, that they are "cleansed by the word of God and prayer." "Putting them in remembrance," he says; here you observe no authority; but all is condescension: he does not say "commanding" or "enjoining," but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, "being nourished up," he says, meaning to imply constancy in application to these things. For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, "being nourished up"? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment tha…

"If thou put the brethren in remembrance of these things, thou shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained."

What are the things here meant? The same which he had before mentioned, that "great is the mystery"; that to abstain from meats is the doctrine of devils, that they are "cleansed by the word of God and prayer."

"Putting them in remembrance," he says; here you observe no authority; but all is condescension: he does not say "commanding" or "enjoining," but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, "being nourished up," he says, meaning to imply constancy in application to these things.

For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, "being nourished up"? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply.

"Put them in remembrance of these things, meditate upon these things," for by the expression, "nourished up in the words of faith and sound doctrine," is implied that he should not only recommend these things to others, but himself practice them. For he says, "Nourished up in the words of faith, and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables." Why does he not say, abstain from them, but "refuse"? He thus intimates that they should be utterly rejected. His meaning is, that he should not enter into any disputation with the teachers of them, but recommend to his own people the things prescribed above. For nothing is to be gained by contending with perverse men, unless where it might have an injurious effect, if we were supposed from weakness to decline arguing with them.

Homily on 1 Timothy 12

1 Timothy 4:7

"But refuse profane and old wives' fables, and exercise thyself rather unto godliness." By these are meant Jewish traditions, and he calls them "fables," either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? "Profane and old wives' fables," he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. "Exercise thyself unto godliness." That is, unto a pure faith and a moral life; for this is godliness. So then we need "exercise." "But exercise thyself unto godliness," that is, unto a pure life, and the most virtuous conversation. He that exerciseth himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. "Exercise thyself," he saith…

"But refuse profane and old wives' fables, and exercise thyself rather unto godliness."

By these are meant Jewish traditions, and he calls them "fables," either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? "Profane and old wives' fables," he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. "Exercise thyself unto godliness." That is, unto a pure faith and a moral life; for this is godliness. So then we need "exercise."

"But exercise thyself unto godliness," that is, unto a pure life, and the most virtuous conversation. He that exerciseth himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. "Exercise thyself," he saith, "unto godliness; for bodily exercise profiteth little, but godliness is profitable for all things, having the promise of the life that now is, and of that which is to come." And why, says one, does he mention this bodily exercise? To show by comparison the superiority of the other, in that the former is of no solid advantage, though it is attended with many toils, whilst the latter has a lasting and abundant good. As when he bids women "adorn themselves, not with broidered hair, or gold, or costly array: but which becometh women possessing godliness; with good works." (1 Tim. ii. 9, 10)

Homily on 1 Timothy 12

1 Timothy 4:8

"For bodily exercise profiteth little." This has by some been referred to fasting; but away with such a notion! for that is not a bodily but a spiritual exercise. If it were bodily it would nourish the body, whereas it wastes and makes it lean, so that it is not bodily. Hence he is not speaking of the discipline of the body. What we need, therefore, is the exercise of the soul. For the exercise of the body hath no profit, but may benefit the body a little, but the exercise of godliness yields fruit and advantage both here and hereafter.

Homily on 1 Timothy 12

1 Timothy 4:9

"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? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!

Homily on 1 Timothy 12

1 Timothy 4:10

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe." This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantag…

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe."

This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

Homily on 1 Timothy 12

1 Timothy 4:11

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. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: "Command and teach."

Homily on 1 Timothy 13

1 Timothy 4:12

"Let no man despise thy youth." Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise thy youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he falls into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say, "But be thou an…

"Let no man despise thy youth." Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise thy youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he falls into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say, "But be thou an example of the believers in word, in conversation, in charity, in faith, in purity." In all things showing thyself an example of good works: that is, be thyself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. "In word," that he may speak with facility, "in conversation, in charity, in faith, in" true "purity, in temperance."

Homily on 1 Timothy 13

1 Timothy 4:13

"Till I come give attendance to reading, to exhortation, to doctrine." Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, "Till I come." Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. "Till I come," he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.

Homily on 1 Timothy 13

1 Timothy 4:13

It is not possible, I say, not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom.

HOMILIES ON THE ACTS OF THE APOSTLES 19.5

1 Timothy 4:13

In what did St. Paul surpass the rest of the apostles?… Is it not because of the excellence of his epistles? By this he has helped and will help and, as long as the human race remains, will never stop helping the faithful, not only of his own time but from that day to this and those who shall believe until the coming of Christ. For his writings fortify the churches all over the world like a wall of steel.… His writings are not only useful to us for the refutation of false doctrine and the establishment of the true, but they help us very greatly, too, in living a good life.… These facts are enough to show that he took great pains over this part of his work. But listen also to what he says to his disciple in a letter, “Give heed to reading, to exhortation, to teaching.”

ON THE PRIESTHOOD 4.7

1 Timothy 4:14

"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.

Homily on 1 Timothy 13

1 Timothy 4:14

If you are willing, you will have more success with each other than we can have. For you both are with one another for a longer time, and you know more than we of each other’s affairs. Further, you are not ignorant of each other’s failings, and you have more freedom of speech, and love and intimacy. These are no small advantages for teaching but great and opportune moments for it. You will be more able than we both to reprove and exhort. And not this only, but because I am but one, whereas you are many; and you will be able, however many, to be teachers. Therefore I entreat you, do not “neglect this gift.”

HOMILIES ON HEBREWS 30.1

1 Timothy 4:15

"Meditate upon these things; give thyself wholly to them." Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.

Homily on 1 Timothy 13

1 Timothy 4:15

"That thy profiting may appear," he says, "to all." Thus he would have him appear great and admirable in this respect also, showing that this was still necessary for him, for he wished that his "profiting should appear" not only in his life, but in the word of doctrine.

Homily on 1 Timothy 13

1 Timothy 4:16

"Take heed," he says, "unto thyself, and unto the doctrine: continue in them." That is, take heed to thyself, and teach others also. "For in so doing thou shalt both save thyself and them that hear thee." It is well said, "Thou shalt save thyself." For he that is "nourished up in the words of sound doctrine," first receives the benefit of it himself. From admonishing others, he is touched with compunction himself. For these things are not said to Timothy only, but to all. And if such advice is addressed to him, who raised the dead, what shall be said to us? Christ also shows the duty of teachers, when He says, "The kingdom of heaven is like unto an householder, who bringeth forth out of his treasure things new and old." And the blessed Paul gives the same advice, that "we through patience and comfort of the Scriptures might have hope." This he practiced above all men, being brought up in the law of his fathers, at the feet of Gamaliel, whence he would afterwards naturally apply to reading: for he who exhorted others would himself first follow the advice he gave. Hence we find him con…

"Take heed," he says, "unto thyself, and unto the doctrine: continue in them." That is, take heed to thyself, and teach others also. "For in so doing thou shalt both save thyself and them that hear thee." It is well said, "Thou shalt save thyself." For he that is "nourished up in the words of sound doctrine," first receives the benefit of it himself. From admonishing others, he is touched with compunction himself. For these things are not said to Timothy only, but to all. And if such advice is addressed to him, who raised the dead, what shall be said to us? Christ also shows the duty of teachers, when He says, "The kingdom of heaven is like unto an householder, who bringeth forth out of his treasure things new and old." And the blessed Paul gives the same advice, that "we through patience and comfort of the Scriptures might have hope." This he practiced above all men, being brought up in the law of his fathers, at the feet of Gamaliel, whence he would afterwards naturally apply to reading: for he who exhorted others would himself first follow the advice he gave. Hence we find him continually appealing to the testimony of the prophets, and searching into their writings. Paul then applies to reading, for it is no slight advantage that is to be reaped from the Scriptures. But we are indolent, and we hear with carelessness and indifference. What punishment do we not deserve!

Homily on 1 Timothy 13

1 Timothy 5:1

"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

1 Timothy 5:2

"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 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

1 Timothy 5:3

"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