Fragments on the first epistle to Timothy (in catenae)

1 Tim 1,1

He has not put 'according to the commandment' in the other epistles. Why does he put it now? Because he was about to legislate certain things and to set forth ecclesiastical rules. Anticipating, he persuades that he is about to speak according to the commandment of God. 1 Tim 1,8-9 And yet the law has things to be done, and grace has things to be forbidden, but he has named each from what is predominant, and especially because in grace there are the commandments of the Savior—not laws—, but left to the choice. Which things if they are not done, the one who has not done them is not entirely condemned, such as the possession of virginity and if there is anything else of this sort. 1 Tim 2,5-6 But perhaps someone will say: How do you say that the one who died is God, when Paul clearly said in what he wrote to Timothy: 'the man Jesus Christ, who gave himself as a ransom for all'. What then? Do you not hear him saying that 'the Lord of glory was crucified'? And that 'from Judah is the Christ according to the flesh, who is over all, God blessed for ever. Amen'? And that 'Jesus Christ is the same yesterday and today and for ever'? For he was one from both divinity and humanity, the natures possessing their own principle perfectly, being consubstantial with the Father according to the divinity, and the same one consubstantial with us humans according to the humanity. For indeed we say that the human being among us, being of soul and body and completing into one hypostasis, is a mortal, rational animal; but mortal according to the body, and rational according to the soul. Nevertheless, the whole animal is called mortal and the whole is called rational, and neither are the things from which 337 it is naturally composed confused, nor indeed is it divided into two persons. Thus also Emmanuel, being one from two natures and one hypostasis and one incarnate nature of the Word himself, neither confused the things from which the ineffable union came to be, nor, while remaining one, does he allow the intrusion of a dyad from which comes division; for the one, properly speaking, could never become two, and having changed into two it will have entirely ceased to be one. Therefore Jesus Christ being one, even if one should name him partially and call him man, he is understood as God incarnate, and conversely if one should call him God, the Word made man is signified. For this reason, knowing him to be one and indivisible, we necessarily use the pre-definition, saying he is consubstantial with the Father according to the divinity, and the same one consubstantial with us according to the humanity, and the same one passible in the flesh and impassible in the divinity. And in a similar fashion, it is possible to see this as one goes through the God-inspired scripture: for in one place Christ is said to have been handed over by the Father, and in another it is written that he handed himself over. And writing to the Romans, Paul says concerning the Father: 'He who did not spare his own Son, but handed him over for us all.' But to Timothy he writes this: 'one God and mediator between God and men, the man Jesus Christ, who gave himself as a ransom for all.' And observe for me the polished and precise quality of the scripture. For where he called Christ the own Son of God and the Father, and said: 'He who did not spare his own Son,' showing that 'own' is the one existing of the same substance and not another's, he then added the subordinate and economic phrase 'handed him over for us all.' But where the economic preceded, and he said: 'the man Jesus Christ,' he brought forward what is fitting for God and did not say 'who was handed over' but 'who gave himself as a ransom for all'. And writing to the Galatians he says thus: 'and the life I now live in the flesh I live by faith in the Son of God, who loved me and handed himself over for me'. Why then, running past things so very artfully and divinely fittingly spoken with all harmony, and to the Jewish blindness and

Fragmenta in epistulam i ad Timotheum (in catenis)

1 Tim 1,1

Οὐ τέθεικεν ἐν ταῖς ἄλλαις ἐπιστολαῖς τὸ κατ' ἐπιταγήν. διὰ τί νῦν τίθησιν; ἐπειδὴ ἔμελλε νομοθετεῖν τινα καὶ ἐκκλησιαστικοὺς κανόνας ἐκτίθεσθαι. προλαβὼν πείθει, ὅτι κατ' ἐπιταγὴν θεοῦ μέλλει λέγειν. 1 Tim 1,8-9 Καὶ μὴν ἔχει ὁ νόμος τὰ πρακτέα, καὶ ἡ χάρις τὰ ἀπαγορευτέα, ἀλλ' ἀπὸ τοῦ πλεονάζοντος ὠνόμασεν ἕκαστον, καὶ μάλιστα ὅτι ἐν τῇ χάριτί εἰσιν τοῦ σωτῆρος αἱ ἐντολαί-οὐ νόμοι-, ἀλλὰ τῇ προαιρέσει καταλιμπανόμεναι. ἅπερ ἐὰν μὴ γένηται, οὐ πάντως κατακέκριται ὁ μὴ πεποιηκώς, ὡσανεὶ τὸ τῆς παρθενίας κτῆμα καὶ εἴ τι τοιοῦτο ἕτερον. 1 Tim 2,5-6 Ἀλλ' ἴσως ἐρεῖ τις· πῶς θεὸν εἶναι φῂς τὸν ἀποθανόντα τοῦ Παύλου σαφῶς εἰρηκότος ἐν οἷς γέγραφε πρὸς Τιμόθεον· ἄνθρωπος Ἰησοῦς Χριστός, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. τί οὖν; οὐκ ἀκούεις αὐτοῦ λέγοντος ὡς ὁ κύριος τῆς δόξης ἐσταύρωται; καὶ ὅτι ἐξ Ἰούδα ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας ἀμήν; καὶ ὅτι Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας; εἷς γὰρ ἦν ἐξ ἀμφοῖν θεότητός τε καὶ ἀνθρωπότητος, τελείως ἐχουσῶν κατὰ τὸν ἴδιον λόγον τῶν φύσεων, ὁμοούσιος ὢν τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιος τοῖς ἀνθρώποις ἡμῖν ὁ αὐτὸς κατὰ τὴν ἀνθρωπότητα. καὶ γὰρ καὶ τὸν καθ' ἡμᾶς ἄνθρωπον ἐκ ψυχῆς ὄντα καὶ σώματος καὶ τελοῦντος εἰς μίαν ὑπόστασιν, ζῶον εἶναί φαμεν θνητὸν λογικόν· ἀλλὰ κατὰ μὲν τὸ σῶμα θνητόν, κατὰ δὲ ψυχὴν λογικόν. πλὴν ὅλον τὸ ζῶον θνητὸν προσηγόρευται καὶ ὅλον κέκληται λογικόν, καὶ οὔτε συγκέχυται τὰ ἐξ ὧν 337 συντέθειται φυσικῶς, οὔτε μὴν εἰς δύο πρόσωπα διῄρηται. οὕτω καὶ ὁ Ἐμμανουὴλ ἐκ δύο φύσεων εἷς ὢν καὶ μία ὑπόστασις καὶ μία φύσις αὐτοῦ τοῦ λόγου σεσαρκωμένη οὔτε συνέχεε τὰ ἐξ ὧν ἡ ἀπόρρητος ἕνωσις γέγονεν, οὔτε μένων εἷς δίδωσι τῇ δυάδι παρείσδυσιν ἐξ ἧς ἡ διαίρεσις· τὸ γὰρ ἓν κυρίως οὐκ ἄν ποτε γένοιτο δύο, μεταστὰν δὲ εἰς δύο τοῦ ἓν εἶναι πάντως πεπαύσεται. εἷς τοίνυν ὑπάρχων Ἰησοῦς Χριστός, κἂν ἐκ μέρους ὀνομάσειέ τις καὶ ἄνθρωπον εἴποι, σεσαρκωμένος νοεῖται θεός, καὶ ἔμπαλιν θεὸν καλέσειε, λόγος ἐνανθρωπήσας κατασημαίνεται. διὰ τοῦτο γὰρ εἰδότες αὐτὸν ἕνα καὶ ἀδιαίρετον, ἀναγκαίως κεχρήμεθα τῷ προδιορισμῷ λέγοντες ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιον ἡμῖν τὸν αὐτὸν κατὰ τὴν ἀνθρωπότητα, καὶ τὸν αὐτὸν παθητὸν τῇ σαρκὶ καὶ ἀπαθῆ τῇ θεότητι. κατὰ τὸ ὅμοιον δὲ σχῆμα κἀκεῖνο τὴν θεόπνευστον γραφὴν διεξϊοῦσαν ἰδεῖν· πῆ μὲν γὰρ παραδεδόσθαι λέγεται Χριστὸς ὑπὸ τοῦ πατρός, πῆ δὲ αὐτὸς ἑαυτὸν παραδεδωκέναι γέγραπται. καὶ Ῥωμαίοις δὲ ἐπιστέλλων ὁ Παῦλός φησι περὶ τοῦ πατρός· ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Τιμοθέῳ δὲ γράφει ταυτί· εἷς θεὸς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. καὶ θέα μοι τῆς γραφῆς τὸ ἀπεξεσμένον καὶ ἀκριβές. ἔνθα μὲν γὰρ ἔφησεν ἴδιον υἱὸν τοῦ θεοῦ καὶ πατρὸς τὸν Χριστόν, καὶ εἶπεν· ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, δηλῶν ἴδιον εἶναι τὸν τῆς αὐτῆς οὐσίας ὑπάρχοντα καὶ μὴ ἀλλότριον, ἔπειτά γε τὸ ὑφειμένον καὶ οἰκονομικὸν τὸ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. ἔνθα δὲ προηγήσατο τὸ οἰκονομικόν, καὶ εἶπεν· ἄνθρωπος Ἰησοῦς Χριστός. προσεπήνεγκε τὸ θεοπρεπὲς καὶ οὐκ εἶπεν «ὁ παραδοθεὶς» ἀλλ' ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. Γαλάταις δὲ γράφων φησὶν οὕτως· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. τί τοίνυν τὰ οὕτως ἐντεχνέστατα; καὶ μετὰ πάσης ἁρμονίας τῆς θεοπρεπεστάτης εἰρημένα παρατρέχοντες καὶ τῇ Ἰουδαικῇ τυφλώσει καὶ