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1 TIMOTHY iii. 1-
"If a man desire the office of a Bishop, he desireth a good work.
A Bishop then must be blameless, the husband of one wife, vigilant,
sober, of good behavior, given to hospitality, apt to teach; not
given to wine, no striker, not greedy of filthy lucre; but patient,
not a brawler, not covetous; one that ruleth well his own house,
having his children in subjection with all gravity."
As now proceeding to discourse of the Episcopal office, he sets out
with showing what sort of a person a Bishop ought to be. And here he
does not do it as in the course of his exhortation to Timothy, but
addresses all, and instructs others through him. And what says he?
"If a man desire the office of a Bishop," I do not blame him, for
it is a work of protection. If any one has this desire, so that he
does not covet the dominion and authority, but wishes to protect the
Church, I blame him not. "For he desireth a good work." Even
Moses desired the office, though not the power, and his desire
exposed him to that taunt, "Who made thee a ruler and a judge over
us?" (Acts vii. 27 Ex. ii. 14.) If any one, then,
desire it in this way, let him desire it. For the Episcopate is so
called from having the oversight of all.
"A Bishop then," he says, "must be blameless, the husband of one
wife." This he does not lay down as a rule, as if he must not be
without one, but as prohibiting his having more than one. For even
the Jews were allowed to contract second marriages, and even to have
two wives at one time. For "marriage is honorable," (Heb. xiii.
4.) Some however say, that this is said that he should be the
husband of one wife. "Blameless." Every virtue is implied in this
word; so that if any one be conscious to himself of any sins, he doth
not well to desire an office for which his own actions have disqualified
him. For such an one ought to be ruled, and not to rule others. For
he who bears rule should be brighter than any luminary; his life should
be unspotted, so that all should look up to him, and make his life the
model of their own. But in employing this exhortation, he had no
common object in view. For he too was about to appoint Bishops,
(which also he exhorts Titus to do in his Epistle to him,) and as
it was probable that many would desire that office, therefore he urges
these admonitions. "Vigilant," he says, that is, circumspect,
having a thousand eyes about him, quicksighted, not having the eyes of
his mind dimmed. For many things occur which permit not a man to see
clearly, to see things as they are. For care and troubles, and a
load of business on all sides press upon him. He must therefore be
vigilant, not only over his own concerns, but over those of others.
He must be well awake, he must be fervent in spirit, and, as it
were, breathe fire he must labor and attend upon his duty by day and by
night, even more than a general upon his army; he must be careful and
concerned for all. "Sober, of good behavior, given to
hospitality." Because these qualities are possessed by most of those
who are under their rule, (for in these respects they ought to be
equal to those who rule over them,) he, to show what is peculiar to
the Bishops, adds, "apt to teach." For this is not required of
him that is ruled, but is most essential to him who has this rule
committed to him.
"Not given to wine": here he does not so much mean intemperate, as
insolent and impudent. "No striker": this too does not mean a
striker with the hands. What means then "no striker"? Because
there are some who unseasonably smite the consciences of their
brethren, it seems to be said with reference to them. "Not greedy of
filthy lucre, but patient: not a brawler, not covetous; one that
ruleth well his own house, having his children in subjection with all
gravity." If then "he who is married cares for the things of the
world" (1 Cor. vii. 33), and a Bishop ought not to care for
the things of the world, why does he say the husband of one wife?
Some indeed think that he says this with reference to one who remains
free from a wife. But if otherwise, he that hath a wife may be as
though he had none. (1 Cor. vii. 29.) For that liberty was
then properly granted, as suited to the nature of the circumstances
then existing. And it is very possible, if a man will, so to
regulate his conduct. For as riches make it difficult to enter into
the kingdom of Heaven, yet rich men have often entered in, so it is
with marriage. But why does he say, speaking of a Bishop, that he
should be "not given to wine, hospitable," when he should name
greater things? Why said he not that he should be an Angel, not
subject to human passions? Where are those great qualities of which
Christ speaks, which even those under their rule ought to possess?
To be crucified to the world, to be always ready to lay down their
lives, as Christ said. "The good Shepherd giveth his life for the
sheep" (John x. 11); and again, "He that taketh not his cross
and followeth after me, is not worthy of me." (Matt. x. 38.)
But "not given to wine," he says; a good prospect indeed, if such
are the things of which a Bishop is to be admonished! Why has he not
said that he ought to be already raised above the world? But dost thou
demand less of the Bishop, than even of those in the world? For to
these he saith, "Mortify your members which are upon the earth"
(Col. iii. 5), and "He that is dead, is freed from sin."
(Rom. vi. 7.) "They that are Christ's have crucified the
flesh"; and Christ again says, "Whosoever forsaketh not all that
he hath, he is not worthy of Me." (Luke xv. 33.) Why are not
these things required by Paul? Plainly because few could be found of
such a character, and there was need of many Bishops, that one might
preside in every city.
But because the Churches were to be exposed to attacks, he requires
not that superior and highly exalted virtue, but a moderate degree of
it; for to be sober, of good behavior, and temperate, were qualities
common to many. "Having his children in subjection with all
gravity." This is necessary, that an example might be exhibited in
his own house. For who would believe that he who had not his own son
in subjection, would keep a stranger under command? "One that ruleth
well his own house." Even those who are without say this, that he
who is a good manager of a house will be a good statesman. For the
Church is, as it were, a small household, and as in a house there
are children and wife and domestics, and the man has rule over them
all; just so in the Church there are women, children, servants.
And if he that presides in the Church has partners in his power, so
hath the man a partner, that is, his wife. Ought the Church to
provide for her widows and virgins? so there are in a family servants,
and daughters, to be provided for. And, in fact, it is easier to
rule the house; therefore he asks, "if a man know not how to rule his
own house, how shall he take care of the Church of God?"
Ver. 6. "Not a novice." He does not say, not a young man, but
not a new convert. For he had said, "I have planted, Apollos
watered, but God gave the increase." (1 Cor. iii. 6.)
Wishing them to point out such an one, he used this word. For,
otherwise, what hindered him from saying, "Not a young man"? For
if youth only was an objection, why did he himself appoint Timothy, a
young man? (and this he proves by saying to him, "Let no man
despise thy youth.") (1 Tim. iv. 12.) Because he was aware
of his great virtue, and his great strictness of life. Knowing which
he writes, "From a child thou hast learned the holy Scriptures."
(2 Tim. iii. 15.) And that he practiced intense fasting is
proved by the words, "Use a little wine for thine often
infirmities"; which he wrote to him amongst other things, as, if he
had not known of such good works of his, he would not have written,
nor given any such charge to his disciple. But as there were many then
who came over from the Heathen, and were baptized, he says, "Do
not immediately advance to a station of dignity a novice, that is, one
of these new converts." For, if before he had well been a disciple,
he should at once be made a Teacher, he would be lifted up into
insolence. If before he had learnt to be under rule, he should be
appointed one of the rulers, he would be puffed up: therefore he
adds, "Lest being lifted up with pride, he fall into the
condemnation of the devil," that is, into the same condemnation which
Satan incurred by his pride.
Ver. 7. "Moreover he must have a good report of them which are
without; test he fall into reproach and the snare of the devil."
This is rightly said, as he was certain to be reproached by them, and
for the same reason perhaps he said, "the husband of one wife,"
though elsewhere he says, "I would that all men were even as I
myself!" (1 Cor. vii. 7), that is, practicing continency.
That he may not therefore confine them within too narrow a limit, by
requiring an over-strict conversation, he is satisfied to prescribe
moderate virtue. For it was necessary to appoint one to preside in
every city, as he writes to Titus, "That thou shouldest ordain
elders in every city, as I had appointed thee." (Tit. i. 5.)
But what if he should have a good report, and fair reputation, and
not be worthy of it? In the first place this would not easily happen.
It is much for good men to obtain a good report among their enemies.
But, in fact, he has not left this to stand by itself; a good report
"also," he says, that is, besides other qualities. What then, if
they should speak evil of him without a cause from envy, especially as
they were Heathens? This was not to be expected. For even they will
reverence a man of blameless life. Why then does he say, speaking of
himself, "Through evil: report and good report"? (2 Cor. vi.
6.) Because it was not his life that they assailed, but his
preaching. Therefore he says, "through evil report." They were
slandered as deceivers and impostors, on account of their preaching,
and this because they could not attack their moral characters and
lives. For why did no one say of the Apostles, that they were
fornicators, unclean, or covetous persons, but that they were
deceivers, which relates to their preaching only? Must it not be that
their lives were irreproachable? It is manitest.
Therefore so let us too live, and no enemy, no unbeliever, will be
able to speak evil of us. For he whose life is virtuous, is revered
even by them. For truth stops the months even of enemies.
But how does he "fall into a snare"? By falling often into the same
sins, as those who are without. For if he be such a character, the
evil one soon lays another snare for him, and they soon effect his
destruction. But if he should have a good report from his enemies,
much more will he have it from his friends. For that it is not likely
that he, whose life is blameless, should be ill-reported of, we may
infer from the words of Christ; "Let your light so shine before
men, that they may see your good works, and glorify your Father which
is in Heaven." (Matt.
v. 16. ) But what if one be falsely accused, and from peculiar
circumstances be slandered? Well this is a possible case; but even
such an one ought not to be promoted. For the result is much to be
feared. Therefore it is said he should have "a good report," for
your good works are to shine. As therefore no one will say that the
sun is dark, not even the blind, (for he will be ashamed to oppose
the opinion of all,) so him that is of remarkable goodness no one will
blame. And though, on account of his doctrines, the Heathen will
often slander him, yet they will not attack his virtuous life, but
will join with others in admiring and revering it.
MORAL. Let us then so live, that the name of God be not
blasphemed. Let us not, on the one hand, look to human reputation;
nor on the other, subject ourselves to an evil report, but on both
sides let us observe moderation; as he saith, "Among whom ye shine
as lights in the world." (Phil. ii. 15.) For on this account
He left us here, that we may be as luminaries. that we may be
appointed Teachers of others, that we may be as leaven; that we may
converse as angels among men, as men with children, as spiritual with
natural men, that they may profit by us, that we may be as seed, and
may bring forth much fruit. There were no need of words, if we so
shone forth in our lives, there were no need of Teachers, did we but
exhibit works. There would be no Heathen, if we were such
Christians as we ought to be. If we kept the commandments of
Christ, if we suffered injury, if we allowed advantage to be taken of
us, if being reviled we blessed, if being ill-treated we did good
(1 Cor. iv. 12); if this were the general practice among us,
no one would be so brutal as not to become a convert to godliness. And
to show this; Paul was but one man, yet how many did he draw after
him? If we were all such as he, how many worlds might we not have
drawn to us? Behold, Christians are more numerous than Heathens.
And in other arts, one man can teach a hundred boys together; but
here, where there are many more teachers, and many more than the
learners, no one is brought over. For those who are taught, look to
the virtue of their teachers: and when they see us manifesting the same
desires, pursuing the same objects, power and honor, how can they
admire Christianity? They see our lives open to reproach, our souls
worldly. We admire wealth equally with them, and even more. We have
the same horror of death, the same dread of poverty, the same
impatience of disease, we are equally fond of glory and of rule. We
harass ourselves to death from our love of money, and serve the time.
How then can they believe? From miracles? But these are no longer
wrought. From our conversation? It has become corrupt. From
charity? Not a trace of it is anywhere to be seen. Therefore we
shall have to give an account not only of our own sins, but of the
injury done by them to others.
Let us then return to a sound mind; let us watch, and show forth a
heavenly conversation upon earth. Let us say, "Our conversation is
in heaven" (Phil. iii. 20), and let us upon earth maintain the
contest. There have been great men, it may be said, amongst us, but
"how," says the Greek, "shall I believe it? for I do not see
anything like it in your conduct. If this is to be said, we too have
had our philosophers, men admirable for their lives." "But show me
another Paul, or a John: you cannot." Would he not then laugh at
us for reasoning in this manner? Would he not continue to sit still in
ignorance, seeing that the wisdom we profess is in words, not in
works? For now for a single halfpenny ye are ready to slay or be
slain! For a handful of earth thou raisest lawsuit after lawsuit!
For the death of a child thou turnest all upside down: I omit other
things that might make us weep; your auguries, your omens, your
superstitious observances, your casting of nativities, your signs,
your amulets, your divinations, your incantations, your magic arts.
These are crying sins, enough to provoke the anger of God; that
after He has sent His own Son, you should venture on such things as
these.
What then can we do but weep? For hardly is a small portion of the
world in the way of salvation, and they who are perishing hear it, and
rejoice that they are not destined to suffer alone, but in company with
numbers. But what cause is this for joy? That very joy will subject
them to punishment. For do not think that it is there as here, that
to have companions in suffering affords consolation. And whence is
this manifest? I will make it clear. Suppose that a man were
commanded to be burnt, and that he saw his own son burning with him,
and that the smell of his scorched flesh rose to his nostrils; would it
not be of itself death to him? No doubt. And I will tell you how it
is. If those who are not suffering, yet seeing those things are
benumbed and faint with terror, much more will they be so affected,
who are themselves sufferers. Wonder not at this. Hear a certain
wise one saying, "Art thou become weak as we? art thou become like
unto us?" (Isa. xiv. 10.) For human nature is disposed to
sympathy, and the affections of others move us to pity. Will then a
father seeing His son in the same condemnation, or a husband his
wife, or a man his fellow-man, receive consolation, and not rather
an aggravation of his sufferings? Are not we in such case the more
overcome? But there, you say, there are no such feelings. I know
there are not; but there are others much more wretched.
For there will be wailing inconsolable, all witnessing each other's
torments. Do they who are furnishing derive comfort in their distress
from the participation of others? It is no consolation surely to see a
son, a father, a wife, or grandchildren, suffering the same
punishment. If one sees friends in such a case, is it any comfort?
None! None! It rather adds to the intensity of our own sufferings!
Besides, there are evils, which by reason of their severity cannot be
mitigated by being common. If two men were together thrown into the
fire, would they comfort one another? Tell me; if we have ever been
attacked by a violent fever, have we not found that all consolation has
failed us? for there are calamities, so overwhelming as to leave no
room for comfort in the soul. When a wife has lost her husband, is it
a lessening of her grief to number up the many who have suffered the
like loss? Let us not therefore be supported by any such hope, rather
let us find our sole consolation in repenting of our sins, in pursuing
the good path that leads to Heaven, that we may obtain the kingdom of
Heaven, by the grace and lovingkindness of Jesus Christ our Lord,
with whom,
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