John Chrysostom

Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters.

"Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless."

"And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit."

Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed "a great mystery," and "a mystery of godliness," and that "without controversy" or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, "God was manifest in the flesh." The Creator was seen incarnate. "He was justified in the Spirit." As it is said, "Wisdom is justified of her children," or because He practiced no guile, as the Prophet says, "Because he had done no violence, neither was guile found in his mouth." (Isa. liii. 9; 1 Pet. ii. 22) "Seen of Angels." So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! "Preached unto the Gentiles, believed on in the world." He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, "Their sound is gone out into all the world." (Ps. xix. 4) Think not that these things are mere words, for they are not, but full of hidden realities. "Received up into glory." He ascended upon clouds. "This Jesus," it is said, "Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven." (Acts i. 11)

The dispensation in our behalf he calls a "mystery," and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was "made known by the Church"? (Eph. iii. 10) Therefore he says, "without controversy great is the mystery." Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.

As those who adhere to the faith are fixed on a safe anchor, so those who fall from the faith can nowhere rest; but after many wanderings to and fro, they are borne at last into the very gulf of perdition. And this he had shown before, saying, that some had "already made shipwreck concerning the faith," and now he says, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits." This is said of the Manichaeans, the Encratites, and the Marcionites, and the whole of their tribe, that they should hereafter depart from the faith. Seest thou that this departure from the faith is the cause of all the evils that follow!

But what is "expressly"? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for "the latter times," and a "departure from the faith," is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, "seducing spirits," since it was by these they were actuated in speaking such things.

"Forbidding to marry, and commanding to abstain from meats." Why then has he mentioned no other heresies? Though not particularized, they are implied by the expressions of "seducing spirits and doctrines of demons." But he did not wish to instill these things into the minds of men before the time; but that which had already commenced, the case of meats, he specifies. "Which God hath created to be received with thanksgiving of them which believe and know the truth." Why did he not say, by the unbelievers too? How by the unbelievers, when they exclude themselves from them by their own rules? But is not luxury forbidden? Certainly it is. But why? if good things are created to be received. Because He created bread, and yet too much is forbidden; and wine also, and yet excess is forbidden; and we are not commanded to avoid dainties as if they were unclean in themselves, but as they corrupt the soul by excess.

It is then the last time. For "in the latter times," he says, "some shall depart from the faith." "Forbidding to marry." And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity.

"Forbidding to marry," he says, "and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." It is well said, "who know the truth." The former things then were a type. For nothing is unclean by nature, but it becomes so through the conscience of him that partakes of it. And what was the object of the prohibition of so many meats? To restrain excessive luxury. But had it been said, "eat not for the sake of luxury," it would not have been borne. They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, "Jeshurun waxed fat, and kicked." (Deut. xxxii. 15) Another cause of these prohibitions might be, that being straitened for other food, they might be reduced to slaughter sheep and oxen; he therefore restrained them from other things, on account of Apis and the calf, which was an abomination, ungrateful, polluted, and profane.

"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.

"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.

"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)