1 Tim. v. 21.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER I. PREFACE—THE AUTHOR’S OBJECT—THE UTILITY OF WRITTEN COMPOSITIONS. · Original source
Testimonia — Early Christian Bible Commentary
1 Timothy 5
1Don’t rebuke an older man, but exhort him as a father; the younger men as brothers;
2the elder women as mothers; the younger as sisters, in all purity.
3Honor widows who are widows indeed.
4But if any widow has children or grandchildren, let them learn first to show piety toward their own family and to repay their parents, for this is acceptable in the sight of God.
5Now she who is a widow indeed and desolate, has her hope set on God and continues in petitions and prayers night and day.
6But she who gives herself to pleasure is dead while she lives.
7Also command these things, that they may be without reproach.
8But if anyone doesn’t provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever.
9Let no one be enrolled as a widow under sixty years old, having been the wife of one man,
10being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work.
11But refuse younger widows, for when they have grown wanton against Christ, they desire to marry,
12having condemnation, because they have rejected their first pledge.
13Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
14I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting.
15For already some have turned away after Satan.
16If any man or woman who believes has widows, let them relieve them, and don’t let the assembly be burdened, that it might relieve those who are widows indeed.
17Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
18For the Scripture says, “You shall not muzzle the ox when it treads out the grain.” And, “The laborer is worthy of his wages.”
19Don’t receive an accusation against an elder except at the word of two or three witnesses.
20Those who sin, reprove in the sight of all, that the rest also may be in fear.
21I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality.
22Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
23Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities.
24Some men’s sins are evident, preceding them to judgment, and some also follow later.
25In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.
Early Christian texts and source notes
Deut. xxv. 4; 1 Tim. v. 18.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XVIII. THE MOSAIC LAW THE FOUNTAIN OF ALL ETHICS, AND THE SOURCE FROM WHICH THE GREEKS DREW THEIRS. · Original source
Comp. 1 Tim. v. 21.
Editorial footnote · First Epistle to the Corinthians, The Writings of the Apostolic Fathers / THE FIRST EPISTLE OF CLEMENT. / THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. / Chap. xxi.—Let us obey God, and not the authors of sedition. · Original source
1 Tim. v. 20.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FIFTEENTH. / ARGUMENT. / 6. Of the weaknesses which even the citizens of the city of God suffer during this earthly pilgrimage in punishment of sin, and of which they are healed by God's care. · Original source
1 Tim. v. 8.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK NINETEENTH. / ARGUMENT. / 14. Of the order and law which obtain in heaven and earth, whereby it comes to pass that human society is served by those who rule it. · Original source
1 Tim. v. 6.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SIXTH. / Chapter xxxiv · Original source
1 Tim. v. 22.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SEVENTH. / Chapter v · Original source
The whole use, then, of things temporal has a reference to this result of earthly peace in the earthly community, while in the city of God it is connected with eternal peace. And therefore, if we were irrational animals, we should desire nothing beyond the proper arrangement of the parts of the body and the satisfaction of the appetites,—nothing, therefore, but bodily comfort and abundance of pleasures, that the peace of the body might contribute to the peace of the soul. For if bodily peace be awanting, a bar is put to the peace even of the irrational soul, since it cannot obtain the gratification of its appetites. And these two together help out the mutual peace of soul and body, the peace of harmonious life and health. For as animals, by shunning pain, show that they love bodily peace, and, by pursuing pleasure to gratify their appetites, show that they love peace of soul, so their shrinking from death is a sufficient indication of their intense love of that peace which binds soul and body in close alliance. But, as man has a rational soul, he subordinates all this which he has in common with the beasts to the peace of his rational soul, that his intellect may have free play and may regulate his actions, and that he may thus enjoy the well-ordered harmony of knowledge and action which constitutes, as we have said, the peace of the rational soul. And for this purpose he must desire to be neither molested by pain, nor disturbed by desire, nor extinguished by death, that he may arrive at some useful knowledge by which he may regulate his life and manners. But, owing to the liability of the human mind to fall into mistakes, this very pursuit of knowledge may be a snare to him unless he has a divine Master, whom he may obey without misgiving, and who may at the same time give him such help as to preserve his own freedom. And because, so long as he is in this mortal body, he is a stranger to God, he walks by faith, not by sight; and he therefore refers all peace, bodily or spiritual or both, to that peace which mortal man has with the immortal God, so that he exhibits the well-ordered obedience of faith to eternal law. But as this divine Master inculcates two precepts,—the love of God and the love of our neighbour,—and as in these precepts a man finds three things he has to love,—God, himself, and his neighbour,—and that he who loves God loves himself thereby, it follows that he must endeavour to get his neighbour to love God, since he is ordered to love his neighbour as himself. He ought to make this endeavour in behalf of his wife, his children, his household, all within his reach, even as he would wish his neighbour to do the same for him if he needed it; and consequently he will be at peace, or in well-ordered concord, with all men, as far as in him lies. And this is the order of this concord, that a man, in the first place, injure no one, and, in the second, do good to every one he can reach. Primarily, therefore, his own household are his care, for the law of nature and of society gives him readier access to them and greater opportunity of serving them. And hence the apostle says, "Now, if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel." This is the origin of domestic peace, or the well-ordered concord of those in the family who rule and those who obey. For they who care for the rest rule,—the husband the wife, the parents the children, the masters the servants; and they who are cared for obey,—the women their husbands, the children their parents, the servants their masters. But in the family of the just man who lives by faith and is as yet a pilgrim journeying on to the celestial city, even those who rule serve those whom they seem to command; for they rule not from a love of power, but from a sense of the duty they owe to others—not because they are proud of authority, but because they love mercy.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK NINETEENTH. / ARGUMENT. / 14. Of the order and law which obtain in heaven and earth, whereby it comes to pass that human society is served by those who rule it. · Original source
Chap. v.—8. Aurelius of Utica said: "Since the apostle says that we ought not to be partakers with the sins of other men, what else does he do but make himself partaker with the sins of other men, who holds communion with heretics without the baptism of the Church? And therefore I pronounce my judgment that heretics should be baptized, that they may receive remission of their sins, and so communion be allowed to them."
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SEVENTH. / Chapter v · Original source
16. But how false the statement is which you make, that "both are wanting in the life of baptism, both he who never had it at all, and he who had it and has lost it," you may see from this, that in the case of those who apostatize after having been baptized, and who return through penitence, baptism is not restored to them, as it would be restored if it were lost. In what manner, indeed, do your dead men baptize according to your interpretation? Must we not reckon the drunken among the dead (to say nothing of the rest, and to mention only what is well known and of daily experience among all), seeing that the apostle says of the widow, "But she that liveth in pleasure is dead while she liveth?" In the next place, in that Council of yours, in which you condemned Maximianus with his advisers or his ministers, have you forgotten with what eloquence you said, "Even after the manner of the Egyptians, the shores are full of the bodies of the dying, on whom the weightier punishment falls in death itself, in that, after their life has been wrung from them by the avenging waters, they have not found so much as burial?" And yet you yourselves may see whether or no one of them, Felicianus, has been brought to life again; yet he has with him within the communion of your body those whom he baptized outside. As therefore he is baptized by One that is alive who is clothed with the baptism of the living Christ, so he is baptized by the dead who is wrapped in the baptism of the dead Saturn, or any one like him; that we may set forth in the meanwhile, with what brevity we may, in what sense the words which you have quoted may be understood without any cavilling on the part of any one of us. For, in the sense in which they are received by you, you make no effort to explain them, but only strive to entangle us together with yourselves.
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter vii · Original source
What more? The Lord enjoins to ease and raise up the beasts of enemies when labouring beneath their burdens; remotely teaching us not to indulge in joy at our neighbour’s ills, or exult over our enemies; in order to teach those who are trained in these things to pray for their enemies. For He does not allow us either to grieve at our neighbour’s good, or to reap joy at our neighbour’s ill. And if you find any enemy’s beast straying, you are to pass over the incentives of difference, and take it back and restore it. For oblivion of injuries is followed by goodness, and the latter by dissolution of enmity. From this we are fitted for agreement, and this conducts to felicity. And should you suppose one habitually hostile, and discover him to be unreasonably mistaken either through lust or anger, turn him to goodness. Does the law then which conducts to Christ appear humane and mild? And does not the same God, good, while characterized by righteousness from the beginning to the end, employ each kind suitably in order to salvation? “Be merciful,” says the Lord, “that you may receive mercy; forgive, that you may be forgiven. As ye do, so shall it be done to you; as ye give, so shall it be given to you; as ye judge, so shall ye be judged; as ye show kindness, so shall kindness be shown to you: with what measure ye mete, it shall be measured to you again.” Furthermore, [the law] prohibits those, who are in servitude for their subsistence, to be branded with disgrace; and to those, who have been reduced to slavery through money borrowed, it gives a complete release in the seventh year. Further, it prohibits suppliants from being given up to punishment. True above all, then, is that oracle. “As gold and silver are tried in the furnace, so the Lord chooseth men’s hearts. The merciful man is long-suffering; and in every one who shows solicitude there is wisdom. For on a wise man solicitude will fall; and exercising thought, he will seek life; and he who seeketh God shall find knowledge with righteousness. And they who have sought Him rightly have found peace.” And Pythagoras seems to me, to have derived his mildness towards irrational creatures from the law. For instance, he interdicted the immediate use of the young in the flocks of sheep, and goats, and herds of cattle, on the instant of their birth; not even on the pretext of sacrifice allowing it, both on account of the young ones and of the mothers; training man to gentleness by what is beneath him, by means of the irrational creatures. “Resign accordingly,” he says, “the young one to its dam for even the first seven days.” For if nothing takes place without a cause, and milk comes in a shower to animals in parturition for the sustenance of the progeny, he that tears that, which has been brought forth, away from the supply of the milk, dishonours nature. Let the Greeks, then, feel ashamed, and whoever else inveighs against the law; since it shows mildness in the case of the irrational creatures, while they expose the offspring of men; though long ago and prophetically, the law, in the above-mentioned commandment, threw a check in the way of their cruelty. For if it prohibits the progeny of the irrational creatures to be separated from the dam before sucking, much more in the case of men does it provide beforehand a cure for cruelty and savageness of disposition; so that even if they despise nature, they may not despise teaching. For they are permitted to satiate themselves with kids and lambs, and perhaps there might be some excuse for separating the progeny from its dam. But what cause is there for the exposure of a child? For the man who did not desire to beget children had no right to marry at first; certainly not to have become, through licentious indulgence, the murderer of his children. Again, the humane law forbids slaying the offspring and the dam together on the same day. Thence also the Romans, in the case of a pregnant woman being condemned to death, do not allow her to undergo punishment till she is delivered. The law, too, expressly prohibits the slaying of such animals as are pregnant till they have brought forth, remotely restraining the proneness of man to do wrong to man. Thus also it has extended its clemency to the irrational creatures; that from the exercise of humanity in the case of creatures of different species, we might practise among those of the same species a large abundance of it. Those, too, that kick the bellies of certain animals before parturition, in order to feast on flesh mixed with milk, make the womb created for the birth of the fœtus its grave, though the law expressly commands, “But neither shalt thou seethe a lamb in its mother’s milk.” For the nourishment of the living animal, it is meant, may not become sauce for that which has been deprived of life; and that, which is the cause of life, may not co-operate in the consumption of the body. And the same law commands “not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food.”
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XVIII. THE MOSAIC LAW THE FOUNTAIN OF ALL ETHICS, AND THE SOURCE FROM WHICH THE GREEKS DREW THEIRS. · Original source