Homilies Of St. John Chrysostom, Archbishop Of Constantinople, On The First Epistle Of St. Paul The Apostle To Timothy.

Argument.

1. Timothy too1    καί. The reference is not clear. It may possibly be to Titus, whom he presently names before Timothy; but the explanations that follow would be hardly needed in that case. was one of the disciples of the Apostle Paul. To the extraordinary qualities of this youth testimony is borne by Luke, who informs us, that he was “well reported of by the brethren that were at Lystra and Iconium.” (Acts xvi. 2.) He became at once a disciple and a teacher, and gave this singular instance of his prudence, that hearing Paul preach without insisting upon circumcision, and understanding that he had formerly withstood Peter upon that point, he chose not only not to preach against it, but to submit to that rite. For Paul, it is said, “took and circumcised him” (Acts xvi. 3.), though he was of adult age, and so trusted him with his whole economy.2    i.e. his plan of meeting Jewish prejudices.

The affection of Paul for him is a sufficient evidence of his character. For he elsewhere says of him, “Ye know the proof of him, that as a son with a father, he hath served with me in the Gospel.” (Philip. ii. 22.) And to the Corinthians again he writes: “I have sent unto you Timothy, who is my beloved son, and faithful in the Lord.” (1 Cor. iv. 17.) And again: “Let no man despise him, for he worketh the work of the Lord, as I also do.” (1 Cor. xvi. 10, 11.) And to the Hebrews he writes, “Know that our brother Timothy is set at liberty.” (Heb. xiii. 23.) Indeed his love for him is everywhere apparent, and the miracles3    Of miracles said to be wrought by the bones of Timothy, see Hom. on Stat. 1, § 2, Ben. that are now wrought still attest his claims.4    παρρησίαν. His freedom of speech in the court of Heaven. See Hom. i. on Stat. § 2, and note at the end of Hom. vi. on Stat. Hom. i. on Stat. enlarges on the character of Timothy from 1 Tim. v. 23.

2. If it should be asked why he addresses Epistles to Titus and Timothy alone, though Silas was approved, as also was Luke, for he writes, “Only Luke is with me” (2 Tim. iv. 11.), and Clement was one of his associates, of whom he says, “with Clement and other my fellow-laborers” (Philip. iv. 3.), for what reason then does he write only to Titus and Timothy? It is because he had already committed the care of churches to these, and certain marked5    Or conspicuous φανεροῖς. places had been assigned to them, but the others were in attendance upon him. For so preëminent in virtue was Timothy, that his youth was no impediment to his promotion; therefore he writes, “Let no man despise thy youth” (1 Tim. iv. 12, and v. 2.); and again, “The younger women as sisters.”6    Some copies omit the latter quotation. For where there is virtue, all other things are superfluous, and there can be no impediment. Therefore when the Apostle discourses of Bishops, among the many things he requires of them, he makes no particular mention of age. And if he speaks of a Bishop “being the husband of one wife,” and “having his children in subjection” (1 Tim. iii. 2, 4.), this is not said, as if it were necessary he should have a wife and children; but that if any should happen from a secular life to be advanced to that office, they might be such as knew how to preside over their household and children, and all others committed to them. For if a man were both secular and deficient in these points, how should he be7    So Sav. Ben. have been. intrusted with the care of the Church?

3. But why, you will say, does he address an Epistle to a disciple already appointed to the office of a Teacher? Ought he not to have been made perfect for his office, before he was sent? Yes; but the instruction which he needed was not that which was suited to a disciple, but that which was proper for a Teacher. You will perceive him therefore through the whole Epistle adapting his instructions to a Teacher. Thus at the very beginning he does not say, “Do not attend to those who teach otherwise,” but, “Charge them that they teach no other doctrine.” (1 Tim. i. 3.)

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΤΙΜΟΘΕΟΝ ΕΠΙΣΤΟΛΗΝ ΠΡΩΤΗΝ. ΥΠΟΘΕΣΙΣ. Τῶν τοῦ Ἀποστόλου μαθητῶν εἷς καὶ ὁ Τιμόθεος ἦν. Καὶ μαρτυρεῖ μὲν ὁ Λουκᾶς, ὅτι θαυμαστός τις νέος ἦν, μαρτυρούμενος ὑπὸ τῶν ἐν Λύστρᾳ καὶ Ἰκονίῳ ἀδελφῶν: ὃς ἅμα τε μαθητὴς ἐγένετο, καὶ διδάσκαλος: καὶ οὕτω σφόδρα συνετὸς ἦν, ὡς ἀκούων Παύλου χωρὶς περιτομῆς κηρύσσοντος, καὶ μαθὼν ὅτι καὶ Πέτρῳ ἀντέστη τούτου ἕνεκεν, ἑλέσθαι μὴ μόνον τὸ ἐναντίον μὴ κηρῦξαι, ἀλλὰ καὶ παθεῖν: περιέτεμε γὰρ αὐτὸν, φησὶν, ἐν ἡλικίᾳ τοιαύτῃ: οὕτω τε αὐτῷ πᾶσαν τὴν οἰκονομίαν ἐνεπίστευσεν. Ἤρκει μὲν οὖν ὁ τοῦ Παύλου πόθος δεῖξαι τὸν ἄνδρα, ὅστις ἐστί. Καὶ γὰρ καὶ ἀλλαχοῦ αὐτῷ μαρτυρεῖ γράφων [καὶ λέγων], Τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ Εὐαγγέλιον: καὶ Κορινθίοις πάλιν ἐπιστέλλει λέγων, Ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστί μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν Κυρίῳ: καὶ πάλιν, Βλέπετε μή τις αὐτὸν ἐξουθενήσῃ: τὸ γὰρ ἔργον Κυρίου ἐργάζεται, ὡς κἀγώ. Καὶ Ἑβραίοις δὲ γράφων ἔλεγε, Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον: καὶ πολλὴν πανταχόθεν εὕροι τις ἂν αὐτοῦ τὴν ἀγάπην. Καὶ τὰ νῦν δὲ γενόμενα θαύματα δείκνυσιν αὐτοῦ τὴν παῤῥησίαν. Εἰ δέ τις ἐξετάζοι, τί δήποτε Τίτῳ καὶ Τιμοθέῳ γράφει μόνοις, καίτοι γε καὶ Σίλας τῶν εὐδοκίμων ἦν, καὶ Λουκᾶς ὁμοίως: φησὶ γὰρ αὐτὸς γράφων. Καὶ Λουκᾶς ἐστι μόνος μετ' ἐμοῦ: καὶ Κλήμης δὲ εἷς τῶν συνόντων αὐτῷ ἐτύγχανε: φησὶ γὰρ καὶ περὶ αὐτοῦ, Μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου: τίνος οὖν ἕνεκεν Τίτῳ καὶ Τιμοθέῳ γράφει μόνοις; Ὅτι τούτοις ἤδη Ἐκκλησίας ἦν ἐγκεχειρικὼς, ἐκείνους δὲ ἔτι μεθ' ἑαυτοῦ περιῆγε: τούτους δὲ φανεροῖς τισι τόποις ἀφώρισε. Τοσαύτη γὰρ ἦν αὐτοῦ ἡ ὑπερβολὴ τῆς ἀρετῆς, ὡς μηδὲν τὴν νεότητα ἐμποδίσαι. Διὰ τοῦτο γράφων φησί: Μηδείς σου τῆς νεότητος καταφρονείτω. [καὶ πάλιν, Τὰς νεωτέρας, φησὶν, ὡς ἀδελφάς.] Ὅταν γὰρ ᾖ ἀρετὴ, πάντα περιττὰ, καὶ οὐδὲν ἐμποδὼν γένοιτ' ἄν. Καὶ γὰρ περὶ ἐπισκόπων διαλεγόμενος, καὶ πολλὰ περὶ αὐτῶν εἰπὼν, οὐδαμοῦ περὶ τῆς ἡλικίας ἀκριβολογεῖται. Εἰ δὲ λέγοι γράφων, Τέκνα ἐν ὑποταγῇ ἔχοντα, καὶ, Μιᾶς γυναικὸς ἄνδρα, οὐ τοῦτό φησιν, ὡς ἀναγκαῖον καὶ τέκνα ἔχειν καὶ γυναῖκα, ἀλλ', εἰ συμβαίη ποτὲ ἀπὸ κοσμικῶν ἄγεσθαι, ἵνα τοιοῦτοι ὦσιν, ὡς καὶ οἰκίας εἰδέναι προεστάναι καὶ παίδων καὶ τῶν ἄλλων ἁπάντων. Εἰ γὰρ καὶ κοσμικὸς εἴη, καὶ μηδὲ ἐν τούτοις χρήσιμος γεγονὼς, πῶς ἂν ἐπιστεύθη φροντίδα Ἐκκλησίας; Τίνος δὲ ἕνεκεν ἐπέστελλε, φησὶ, τῷ μαθητῇ εἰς διδασκαλίαν τεταγμένῳ λοιπόν; οὐ γὰρ ἔδει πρότερον ἀπαρτισθῆναι αὐτὸν, εἶτα πέμπεσθαι; Ἀλλ' ἐδεῖτο διδασκαλίας οὐ τῆς αὐτῆς, ἧς οἱ μαθηταὶ, ἀλλὰ τῆς διδασκάλῳ πρεπούσης. Ὅρα οὖν αὐτὸν δι' ὅλης τῆς ἐπιστολῆς διδασκάλῳ προσήκουσαν ποιούμενον τὴν διδασκαλίαν. Καὶ εὐθέως ἐκ τοῦ προοιμίου οὐκ εἶπεν, ἵνα μὴ προσέχῃς τοῖς ἑτεροδιδασκαλοῦσιν, ἀλλὰ τί; Ἵνα παραγγείλῃς αὐτοῖς μὴ ἑτεροδιδασκαλεῖν.