1 Tim. iv. 10.
Editorial footnote · Exhortation to the Heathen, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / EXHORTATION TO THE HEATHEN. / CHAPTER IX. “THAT THOSE GRIEVOUSLY SIN WHO DESPISE OR NEGLECT GOD’S GRACIOUS CALLING.” · Original source
Testimonia — Early Christian Bible Commentary
1 Timothy 4
1But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,
2through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron,
3forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
4For every creature of God is good, and nothing is to be rejected if it is received with thanksgiving.
5For it is sanctified through the word of God and prayer.
6If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith and of the good doctrine which you have followed.
7But refuse profane and old wives’ fables. Exercise yourself toward godliness.
8For bodily exercise has some value, but godliness has value in all things, having the promise of the life which is now and of that which is to come.
9This saying is faithful and worthy of all acceptance.
10For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
11Command and teach these things.
12Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity.
13Until I come, pay attention to reading, to exhortation, and to teaching.
14Don’t neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the elders.
15Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all.
16Pay attention to yourself and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.
Early Christian texts and source notes
1 Tim. iv. 6–8.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XII. CONTINUATION: WITH TEXTS FROM SCRIPTURE. · Original source
"Compuncti," supposed to correspond to κεκαυτηριασμένοι; see 1 Tim. iv. 2. The whole passage is difficult and obscure.
Editorial footnote · Against Heresies, Book 2, Preface or unspecified section · Original source
1 Tim. iv. 1-3.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VII. ON THE HOLY SPIRIT. · Original source
1 Tim. iv. 12.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XVI. PASSAGES OF SCRIPTURE RESPECTING THE CONSTANCY, PATIENCE, AND LOVE OF THE MARTYRS. · Original source
1 Tim. iv. 14.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter cvi · Original source
1 Tim. iv. 1, 2.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xix · Original source
Cf. 1 Tim. iv. 1-3.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter LXIV. · Original source
1 Tim. iv. 4, 5.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VIII. / Chapter XXXII. · Original source
Cf. 1 Tim. iv. 10.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK IV. / Chapter XXVIII. · Original source
27. They, therefore, who are wicked, evil-doers, carnal, fleshly, devilish, think that they receive at the hands of their seducers what are the gifts of God alone, whether sacraments, or any spiritual workings about present salvation. But these men have not love towards God, but are busied about those by whose pride they are led astray, and are compared to the adulterous woman, whom the prophet introduces as saying, "I will go after my lovers, that give me my bread and my water, my wool and my flax, and my oil, and everything that befits me." For thus arise heresies and schisms, when the fleshly people which is not founded on the love of God says, "I will go after my lovers," with whom, either by corruption of her faith, or by the puffing up of her pride, she shamefully commits adultery. But for the sake of those who, having undergone the difficulties, and straits, and barriers of the empty reasoning of those by whom they are led astray, afterwards feel the prickings of fear, and return to the way of peace, to seeking God in all sincerity,—for their sake He goes on to say, "Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but she shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now." Then, that they may not attribute to their seducers what they have that is sound, and derived from the doctrine of truth, by which they lead them astray to the falseness of their own dogmas and dissensions; that they may not think that what is sound in them belongs to them, he immediately added, "And she did not know that I gave her corn, and wine, and oil, and multiplied her money; but she made vessels of gold and silver for Baal." For she had said above, "I will go after my lovers, that give me my bread," etc., not at all understanding that all this, which was held soundly and lawfully by her seducers, was of God, and not of men. Nor would even they themselves claim these things for themselves, and as it were assert a right in them, had not they in turn been led astray by a people which had gone astray, when faith is reposed in them, and such honours are paid to them, that they should be enabled thereby to say such things, and claim such things for themselves, that their error should be called truth, and their iniquity be thought righteousness, in virtue of the sacraments and Scriptures, which they hold, not for salvation, but only in appearance. Accordingly, the same adulterous woman is addressed by the mouth of Ezekiel: "Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them; and tookest my broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and this thou hast done." For she turns all the sacraments, and the words of the sacred books, to the images of her own idols, with which her carnal mind delights to wallow. Nor yet, because those images are false, and the doctrines of devils, speaking lies in hypocrisy, are those sacraments and divine utterances therefore so to lose their due honour, as to be thought to belong to such as these; seeing that the Lord says, "Of my gold, and my silver, and my broidered garments, and mine oil, and mine incense, and my meat," and so forth. Ought we, because those erring ones think that these things belong to their seducers, therefore not to recognise whose they really are, when He Himself says, "And she did not know that I gave her corn, and wine, and oil, and multiplied her money?" For He did not say that she did not have these things because she was an adulteress; but she is said to have had them, and that not as belonging to herself or her lovers, but to God, whose alone they are. Although, therefore, she had her fornication, yet those things wherewith she adorned it, whether as seduced or in her turn seducing, belonged not to her, but to God. If these things were spoken in a figure of the Jewish nation, when the scribes and Pharisees were rejecting the commandment of God in order to set up their own traditions, so that they were in a manner committing whoredom with a people which was abandoning their God; and yet for all that, whoredom at that time among the people, such as the Lord brought to light by convicting it, did not cause that the mysteries should belong to them, which were not theirs but God's, who, in speaking to the adulteress, says that all these things were His; whence the Lord Himself also sent those whom He cleansed from leprosy to the same mysteries, that they should offer sacrifice for themselves before the priests, because that sacrifice had not become efficacious for them, which He Himself afterwards wished to be commemorated in the Church for all of them, because He Himself proclaimed the tidings to them all;—if this be so, how much the more ought we, when we find the sacraments of the New Testament among certain heretics or schismatics, not to attribute them to these men, nor to condemn them, as though we could not recognise them? We ought to recognise the gifts of the true husband, though in the possession of an adulteress, and to amend, by the word of truth, that whoredom which is the true possession of the unchaste woman, instead of finding fault with the gifts, which belong entirely to the pitying Lord.
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xix · Original source
243. Augustine answered: You are mistaken toto cœlo, as the saying is, by reason of your pride, whilst, by reason of your humility, you are unwilling to communicate with the whole world. For, in the first place, this was not spoken to a layman; and, in the second place, you are wholly ignorant in what sense it was spoken. The apostle, writing to Timothy, gives this warning to none other than Timothy himself, to whom he says in another place, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." And by many other proofs it is made clear that he was not a layman. But in that he says, "Be not partaker of other men's sins," he means, Be not partaker voluntarily, or with consent. And hence he immediately subjoins directions how he shall obey the injunction, saying, "Keep thyself pure." For neither was Paul himself partaker of other men's sins, because he endured false brethren, over whom he groans, in bodily unity; nor did the apostles who preceded him partake of the thievery and crime of Judas, because they partook of the holy supper with him when he had already sold his Lord, and been pointed out as the traitor by that Lord.
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter cvi · Original source
Do not, however, faint. You may, if you choose, purchase salvation, though of inestimable value, with your own resources, love and living faith, which will be reckoned a suitable price. This recompense God cheerfully accepts; “for we trust in the living God, who is the Saviour of all men, especially of those who believe.”
Source passage · edition’s verse reference · Exhortation to the Heathen, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / EXHORTATION TO THE HEATHEN. / CHAPTER IX. “THAT THOSE GRIEVOUSLY SIN WHO DESPISE OR NEGLECT GOD’S GRACIOUS CALLING.” · Original source
“Nourish yourselves up in the words of faith. Exercise yourselves unto godliness: for bodily exercise profiteth little; but godliness is profitable for all things, having the promise of the life which now is, and that which is to come.”
Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK III. / CHAPTER XII. CONTINUATION: WITH TEXTS FROM SCRIPTURE. · Original source
And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account “is the Saviour of all men,” says the apostle, “but especially of those who believe.” But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XVII. PHILOSOPHY CONVEYS ONLY AN IMPERFECT KNOWLEDGE OF GOD. · Original source
3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, “Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent.”
Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VII. ON THE HOLY SPIRIT. · Original source
Celsus appears to me to have misunderstood the statement of the apostle, which declares that “in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them who believe;” and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that “certain among the Christians are called ‘cauterized in the ears;’” and also that some are termed “enigmas,”—a term which we have never met. The expression “stumbling-block” is, indeed, of frequent occurrence in these writings,—an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: “You may hear,” he says, “all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, ‘The world is crucified to me, and I unto the world.’” And this is the only phrase which, it appears, Celsus could remember out of Paul’s writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, “For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God?”
Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter LXIV. · Original source