Tertullian — Commentary on Scripture

1 Timothy 5:21

Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), even so do I hold it.

The Prescription Against Heretics

1 Timothy 5:22

Again to Timotheus: "Lay hands on no one hastily, nor communicate with others' sins." Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness.

On Modesty

1 Timothy 5:22

On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " and, "Lay not hands easily on any; share not other men's sins." If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed.

On Baptism

1 Timothy 5:22

Baptism is not rashly to be administered.… Similarly, this precept is rather to be looked at carefully.… “Lay not hands easily on any; share not other men’s sins.”

ON BAPTISM 18

1 Timothy 5:23

Let ¦sculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing.

De Corona

1 Timothy 5:23

Whether, moreover, the apostle had any acquaintance with xerophagies-(the apostle) who had repeatedly practised greater rigours, "hunger, and thirst, and fists many," who had forbidden "drunkennesses and revellings" -we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, "for the sake of his stomach and constant weaknesses," to use "a little wine," from which he was abstaining not from rule, but from devotion-else the custom would rather have been beneficial to his stomach-by this very fact he has advised abstinence from wine as "worthy of God," which, on a ground of necessity, he has dissuaded.

On Fasting

1 Timothy 6:3

I might be thought to have laid down this position to remedy distrust in my case, or from a desire of entering on the contest in some other way, were there not reasons on my side, especially this, that our faith owes deference to the apostle, who forbids us to enter on "questions," or to lend our ears to new-fangled statements, or to consort with a heretic "after the first and second admonition," not, (be it observed, ) after discussion.

The Prescription Against Heretics

1 Timothy 6:4-5

The apostle forbids us to enter into hypothetical questions, or to lend our ears to newfangled statements or to consort with a heretic “after the first and second admonitions.” We do not enter into these discussions. Discussion has been inhibited in this way by designating admonition as the purpose of dealing with a heretic. The first reason, too, is because he is not a Christian. The instruction is given in order that he might not, after the manner of a Christian, seem to require correction again and again and “before two or three witnesses.” The impression could be created that he ought to be corrected, for the very reason that he is not to be disputed with. The second reason is that a controversy over the Scriptures can, clearly, produce no other effect than to upset either the stomach or the brain.

PRESCRIPTION AGAINST HERETICS 16-17

1 Timothy 6:8

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 expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the L…

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 expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

To His Wife Book I

1 Timothy 6:10

Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. "Covetousness," the Spirit of the Lord has through the apostle pronounced "a root of all evils." Let us not interpret that covetousness as consisting merely in the concupiscence of what is another's: for even what seems ours is another's; for nothing is ours, since all things are God's, whose are we also ourselves.

Of Patience

1 Timothy 6:10

If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith.

On Idolatry

1 Timothy 6:12

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.

TO THE MARTYRS 3.3

1 Timothy 6:13

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? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase.

The Prescription Against Heretics

1 Timothy 6:14

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 of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.

On the Resurrection of the Flesh

1 Timothy 6:16

There is a certain emphatic saying by John, “No man has seen God at any time”; meaning, of course, at any previous time. But he has indeed taken away all question of time, by saying that God has never been seen. The apostle confirms this statement. For, speaking of God, he says, “Whom no man has seen, nor can see,” because the man indeed would die who should see him. But the very same apostles testify that they had both seen and “handled” Christ. Now, if Christ is himself both the Father and the Son, how can he be both the Visible and the Invisible?… It is evident that he was always seen from the beginning, who became visible in the end; and that he, on the contrary, was not seen in the end who had never been visible from the beginning; and that accordingly there are two—the Visible and the Invisible. It was the Son, therefore, who was always seen.… For the Father acts by mind and thought, while the Son, who is in the Father’s mind and thought, gives effect and form to what he sees.

AGAINST PRAXEAS 15

1 Timothy 6:16

What, again, if He was One who was "crowned with glory and honour," and He Another by whom He was so crowned, -the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in light unapproachable; " "He who dwelleth not in temples made with hands; " "from before whose sight the earth trembles, and the mountains melt like wax; " who holdeth the whole world in His hand "like a nest; " "whose throne is heaven, and earth His footstool; " in whom is every place, but Himself is in no place; who is the utmost bound of the universe;-how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as "the fourth" in the furnace of the Babylonian monarch (although He is there called the Son of man),-unless all these events had happened a…

What, again, if He was One who was "crowned with glory and honour," and He Another by whom He was so crowned, -the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in light unapproachable; " "He who dwelleth not in temples made with hands; " "from before whose sight the earth trembles, and the mountains melt like wax; " who holdeth the whole world in His hand "like a nest; " "whose throne is heaven, and earth His footstool; " in whom is every place, but Himself is in no place; who is the utmost bound of the universe;-how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as "the fourth" in the furnace of the Babylonian monarch (although He is there called the Son of man),-unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary's womb, and set Him before Pilate's judgment-seat, and bury Him in the sepulchre of Joseph.

Against Praxeas

1 Timothy 6:16

The apostle confirms this statement; for, speaking of God, he says, "Whom no man hath seen, nor can see; " because the man indeed would die who should see Him.

Against Praxeas

1 Timothy 6:16

Of the Father, however, he says to Timothy: "Whom none among men hath seen, nor indeed can see; "and he accumulates the description in still ampler terms: "Who only hath immortality, and dwelleth in the light which no man can approach unto." It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.

Against Praxeas

1 Timothy 6:20

Nothing that was proclaimed before many witnesses could be kept secret. Nor can they [the Gnostic heretics] interpret as evidence of some hidden gospel Paul’s desire that Timothy should entrust “these things to faithful men, fit to teach others.” “These things” meant the things of which he was then writing. To refer to things hidden in their minds he would have said “those,” as of something absent, not “these.”

PRESCRIPTIONS AGAINST HERETICS 25

1 Timothy 6:20

But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: "O Timothy, guard that which is entrusted to thee; " and again: "That good thing which was committed unto thee keep.

The Prescription Against Heretics