4. But why do I say this? To the fact that if we make prayers and petitions for all of you, despite the fact that we are so little in keeping with the importance of this calling, then it is all the more just that you should do the same for us. In the fact that one prays for all, great audacity and excessive self-confidence are revealed, but when many gather together to pray for one, then there is nothing reprehensible in this. Each does this not by relying on his own virtue, but on the multitude and unanimity (of those who pray), which always propitiates God most of all. "For where," it is said, "two or three are gathered together in My name, there I am in the midst of them" (Matt. 18:20). If where only two or three are gathered together, (Christ) is in their midst, how much more will (He be) in the midst of you. What he cannot receive who prays alone for himself, he will receive by praying in the congregation of many. Why? For if not his own virtue, then the general unanimity will have great power. "For where," he says, "are two or three gathered together." Why did He say two? Why where there is one in Thy name, Thou shalt not dwell with him? Because I want everyone to be united together and not separate from each other. Let us therefore unite with one another, let us bind ourselves together in the bonds of love, let nothing separate us. If anyone accuses another, or is grieved by someone, let him not hide it in his soul, neither before his neighbor nor before us. I ask you for this mercy – come to us, rebuke, and receive justification from us. "Inquire," it is said, "your friend, perhaps he did not do it; and if he did, then let him not do it forward. Ask a friend, perhaps he did not say so; and if he has spoken, let him not repeat it" (Sir. 19:13,14)). We will either be justified, or, having been condemned, we will ask forgiveness and try not to do the same thing again. This will be useful for both you and us. You, accusing us, may be unjust, when you learn the true state of affairs, correct yourselves; and we, sinning through ignorance, can also be corrected. Inattention to this will not benefit you, because there will be punishment for those who speak any idle word; In the meantime, we could save ourselves from accusations, both false and true: false by proving them false, and true by not doing the same again. In fact, he who should have care for so many necessarily does not know much, and through ignorance sins. If every one of you who has his own house, wife, children, slaves whom he governs, whether he has many or few, still sins much against these people, although they can be so easily numbered, not because he himself wants to, but because he is compelled to do so either by ignorance or by a desire to correct something, – how much more can we sin in presiding over such a multitude of people. May the Lord still increase you, and bless you, small and great. Although there is a great need for care for a multitude of people, nevertheless we unceasingly pray that this care may increase for us, and that this people may multiply still more and become numerous and innumerable. In the same way, fathers, although the multitude of children often causes them trouble, do not wish to lose any of them. In everything you and I have equal advantages, and the most important of the benefits are the same. I am not in greater numbers, and you do not partake of the sacred table in less, but we partake of it in the same way, both you and I. And if I am the first to approach, it should not be considered in the least important, because even among the children the eldest is the first to stretch out his hand to the food, while nothing more comes from this: all (advantages) are equal for all of us. The saving life that strengthens our souls is given to all with equal honor. I am not of one lamb, and of another you are partakers, but of one and the same thing we all partake of. We all have one and the same baptism; all have been vouchsafed one and the same Spirit; into one and the same thing you and I strive for the kingdom; we are all equally brothers of Christ; We have everything in common. What is my advantage over you? In cares, labors, worries, in sorrow for you. But there is nothing more pleasant for us than this sorrow. In the same way, a mother, grieving for her children, rejoices in her own sorrow; takes care of his children and rejoices in these cares. Although care itself is unpleasant, when it takes care of children, it gives great pleasure. I have given birth to many of you, but even after that I suffer the pangs of childbirth. Carnal mothers first experience the pangs of childbirth, and then give birth; here, even to our last breath, the pangs of birth and (fear) lest even after birth someone be born untimely. And in spite of this, I strongly desire (to endure such suffering). Though another, as is often the case, begat someone (into spiritual life), nevertheless I am anxious (about the begotten), because we do not give birth of ourselves, but everything belongs to the grace of God. But if both I and the other are born of one and the same Spirit, then he will not sin who calls those born of me his children, and those born of him mine. Think of all these things, and stretch out your hands, that ye also may serve for our glorification, and we for yours, in the day of our Lord Jesus Christ, whom may we all be vouchsafed to meet boldly in Christ Jesus our Lord.

[1] The exact translation is "restraining."

[2] In the Greek text it is "in sanctification."

CONVERSATION 5

"But the Lord is faithful, who will strengthen you, and keep you from evil. We are confident of you in the Lord, that you do and will do what we command you. And may the Lord direct your hearts to the love of God and to the patience of Christ" (2 Thess. 3:3-5).

1. On the one hand, we should not, leaving everything to the prayers of the saints, we ourselves should become stagnant in idleness and strive for vice, and not do anything that leads to virtue, and, on the other hand, when doing good, we should not neglect this help. Great, truly great power is prayer, which is offered to God for us, but only when we ourselves are striving. Wherefore Paul, praying for them, again assures (of success) that the promises have been given, and says: "But the Lord is faithful, who will strengthen you and preserve you from evil." If He has chosen you for salvation, He will not lie or allow you to perish completely. But in order not to lead them to carelessness and so that they themselves, believing that everything depends on God, do not give themselves up to sleep, see how (the Apostle) demands cooperation on their part when he says: "We have confidence in you in the Lord, that you do and will do what we command you." Therefore, he says, God is faithful, and having given the promise to save you, He will surely save you; But – as promised. And how did He promise? If we want to, if we obey Him, and not simply, not when we remain inactive like trees and stones. The Apostle also correctly used this expression: "We trust in the Lord," i.e., we trust in His love for mankind. Again he brings them down (pride), showing that everything depends (on God). If he had said that we believe you, although this would have been a great praise for them, he would not have shown that they make everything dependent on God; on the contrary, if he had said, "We trust in the Lord that He will preserve you," and did not add that expression, "Concerning you," and (another), "What we command you," and do and do, then, by placing all (hope) in the power of God, he would have made them more devoted to sloth. Although we must relate everything to God, nevertheless we ourselves must be active, we must take upon ourselves labors and podvigs. Here (the Apostle) also shows that although virtue alone is sufficient to save us, it is necessary that it should attain the proper degree of perfection and remain with us until our last breath. "May the Lord direct your hearts to the love of God and to the patience of Christ." Again he praises them and prays for them, revealing in this his care for them. Since he intends to proceed to rebuke afterwards, he first softens their hearts by saying, "I am sure of your obedience," and by asking them to pray for himself, and by praying himself again (for the bestowal upon them) of innumerable blessings. "And the Lord," he says, "may He direct your hearts to the love of God." There are many things that turn us away from love, and there are many ways that forcibly draw us away from it. And, in the first place, the vice of covetousness, as if embracing our soul with its shameless hands, so to speak, and holding it tightly, even against our will, draws and removes it from there. Then vanity, and sorrows, and often also temptations distract us. That is why we need God's help, as if in a certain wind, so that our sail, just as with a strong breath, may be moved to the love of God. Do not tell me, therefore, that you love God even more than yourself. These are only words: prove to me by deeds that you truly love Him more than yourself. Love Him more than money, and then I will believe that you love Him more than yourself. For how can he despise himself who does not despise money for God's sake? But what do I say – money? If you do not despise covetousness, which should be done without the command of God, then how will you despise yourself? "And in patience," he says, "the things of Christ." What does it mean: patience? That we must endure as Christ endured, or that we must act as He did, or that we must wait patiently for Him, that is, be ready (to receive Him). Since He has given us many promises and will Himself come to judge the living and the dead, we must wait for Him and be patient. However, wherever (the Apostle) speaks of patience, he always alludes to sorrows. This is what love for God consists in, to endure and not to be confused (because of this). "We charge you, brethren, in the name of our Lord Jesus Christ, to depart from every brother who walks disorderly, and not according to the tradition which you have received from us" (v. 6). That is, it is not we who say this, but Christ: this is the meaning of the words, "in the name of our Lord Jesus Christ." Speaking in this way, he shows with what fear (one should look) at this command. We command, he says, in the name of Christ. Consequently, Christ nowhere commanded us to indulge in inactivity. "To depart," he says, "from every brother." He does not tell me that he is rich, or that he is poor, or that he is holy, this is disorder. "Walking," he says, i.e. living. "And not according to the tradition that they received from us." He speaks of tradition taught through works, and in the proper sense he always calls it tradition. "For you yourselves know how you ought to imitate us; For we have not rioted among you, we have eaten bread from no one for nothing, but have been engaged in labor and labor night and day, so that we may not burden any of you" (v. 7, 8). Even if I were to eat at someone's, it would not be in vain: "He who labors for food is worthy," it is said, "(Matt. 10:10). But "they did not eat bread from anyone for nothing, but engaged in labor and labor night and day, so as not to burden any of you, not because we did not have power, but in order to give ourselves to you as an example for us to follow. For when we were with you, we commanded you this: If any man will not work, neither shall he eat" (vv. 8-10).

2. Notice how he discusses in the first epistle. About this he is somewhat more lenient, for example, when he says: "We beseech you, brethren, to be more prosperous, and to strive diligently to live quietly, to do your [work], and to work with your own hands, as we have commanded you" (1 Thess. 4:10-11), and nowhere (does he say to them): "We command, nor does he say that in the name of our Lord Jesus Christ, which inspired fear and pointed out danger, but, "To prosper," he says, "and to strive diligently, which was fitting to say to him who exhorted them to lead a virtuous life: "that they may walk," he says, "decently" (1 Thess. 4:12). And here there is nothing of the kind (he does not say), but: "If anyone does not want to work, let him not eat." For if Paul, who had no need, but had the opportunity not to work, having taken upon himself such a great work, nevertheless worked, and not merely labored, but night and day, so that he could also give an allowance to others, how much more should others do so. "But we hear that some among you do disorderly, do nothing, but make a fuss" (v. 11). Thus (he says) here, and there, in the first epistle: "that ye may act," he says, "decently." Why? Perhaps because nothing of the kind has happened so far; and indeed, in another place, exhorting, he said: "It is more blessed to give than to receive" (Acts 20:35). And the words, "that ye may do what is right," are not spoken of any disorder. That is why he added: "that they should have need of nothing" (1 Thess. 4:12). Yet here he also points to another need (for the sake of which it is necessary to work), namely, that one should do good and useful things for all, which is why he further says: "But you, brethren, do not lose heart in doing good" (v. 13), since in general a person who can work and yet remains idle, necessarily becomes fussy. And alms are intended only for those who do not have the strength to satisfy their needs by the labor of their hands, or for teachers who are wholly devoted to the cause of learning. "Thou shalt not muzzle an ox when it threshes" (Deuteronomy 25:4), and: "For he that laboureth is worthy of sustenance" (Matt. 10:10). Consequently, he does not remain idle at all, but receives a reward for his work, and for great work at that. And fasting and praying, remaining idle, is not a burden of hands. Labor (the Apostle) is what you call when someone labors with his hands. And that thou shouldst suppose no such thing, he added, "They do nothing, but make a fuss." Such we exhort and persuade by our Lord Jesus Christ, v. 12. As he had greatly wounded them, wishing to make his speech more gentle, he added, "By the Lord," again showing that (his word) was trustworthy and should inspire them with fear. "So that they, working in silence, eat their bread." Why did he not say, "If they do not riot, let them eat of you"; but demands of them both, that they should remain silent and work? Because he wants them to nourish themselves by working. This is precisely the meaning of the words: "they ate their own bread," i.e., from their own labors, and not someone else's, obtained by begging for alms. "But you, brethren, do not be weary in doing good" (v. 13). See how quickly the father's heart softened—he could not continue his rebuke, but again took pity on them. And note with what wisdom (he acts). He did not say, "However, show them leniency until they reform," but what? "Do not be weary in doing good" Separate yourselves from them, he says, and rebuke them, but do not despise those who are dying of hunger. And what, someone will say, if he who receives everything from us in abundance remains idle? Against this, he says, I have shown you a good remedy, namely, separate yourself from such a person, that is, do not give him boldness, show that you are angry with him. This (instruction) is important. That is how we should punish our brother if we really want him to be reformed. We must know how we can punish. Tell me, if you had a brother in the flesh, would you have left him without help when he was dying of hunger? I don't think so—you would probably take care to correct it. "But if any man hearken not to our words in this epistle" (v. 14). Notice the humility of Paul. He did not say, "He who does not obey does not obey me; but hints at it slightly. "Keep him on notice." Consequently, He commands us to do this, so that (such actions) are not hidden. "Don't mess with him." And this is no small punishment. And again (adds), "to shame him" (v. 14). Thus, he does not allow (punishment) to extend beyond measure. As above, having said, "If any man will not work, neither shall he eat," for fear that they should perish of hunger, he added, "Do not be discouraged in doing good," so (now), having said, "Make him a rebuke, and do not associate with him," then out of fear that this very thing would not completely separate him from the company of the brethren (but indeed, then doubting himself, he might soon perish if he had been denied encouragement), added, "But do not consider him as an enemy, but admonish him as a brother," v. 15. By this he shows that he inflicted a great punishment on the guilty, so that it could deprive him of all boldness.

3. For if he who receives (alms) in the presence of many (others) is to be ashamed, what offense is inflicted on him when it is still given with reproach and turned away from him? How can they wound his soul with this? If those who are not so willing to give alms, or give it with murmurs, enrage those who receive it (do not speak to me of shameless supplicants, but of believers), what do they awaken in them when they dare to reproach them by giving them alms? What punishment should they suffer for this? But this is not what we do; on the contrary, we insult those who ask so much, and look upon them with such disgust, as if they had done us the greatest injury. You give him nothing: why are you vexed? Admonish them as brethren, said (the Apostle), and do not insult them as enemies. Whoever admonishes his brother does not do it publicly, does not solemnly expose him to shame, but secretly and with great caution, grieving and contrition, and with tears and weeping. Therefore, let us give (almsgiving) with brotherly zeal, let us admonish with brotherly love, not grieving because we give alms, but grieving because he transgresses the commandment. What will be the benefit to you? If you offend him by giving him alms, you will lose the pleasure (given to you by your) generosity. And if you give him nothing, and insult him, what harm will you not do to this wretched and unfortunate (man)? He came to you, hoping to receive alms from you, and departed, having received a mortal wound from you, and will shed even more tears after that. Since poverty compels him to beg alms, while he is insulted for what he asks, see what punishment will befall those who insult him. "He who oppresses the poor," it is said, "blasphemes his Maker" (Proverbs 14:31). Tell me: He has allowed him to beg for your sake, that you may heal yourself, and you offend him who endures poverty for your sake? What cruelty! What ingratitude in this act! "Admonish," says (the Apostle), "as brethren." And after almsgiving, he commands us to admonish him. If, without giving him anything, we begin to offend him, then what shall we say in our defense? "May the Lord of peace himself give you peace always in all things" (v. 16). See how he, when he commands them what is to be done, seals his exhortations with prayer, putting prayers and supplications, as it were, on that which has been set aside for keeping. "May he give you," he says, "peace always in all things." Since, probably, strife could arise from this, because some would become more persistent, and others would no longer give to such as much as before, it is not without reason (the Apostle) who now prays, saying: "May he give you peace always." This is what they had to take care of in order to always keep the peace. What does it mean: in every place? He wants peace everywhere, so that nowhere can the causes of strife be found. The world is good everywhere, even in relation to outsiders (pagans). Listen to what he says elsewhere: "If it is possible on your part, be at peace with all men." (Romans 12:18). Nothing contributes so much to the proper fulfillment of all that we desire as to remain in peace and quiet, as when we withdraw from all enmity and have no enemy. "The Lord be with you all! Greetings by my hand, Paul's, which is a sign in every epistle; I write thus: the grace of our Lord Jesus Christ is with you all. Amen" (vv. 16-18). He says that he writes this in every epistle, so that no one will be able to compose forged epistles, when (in each of them) his signature will be found as a reliable sign. And he calls prayer a kiss, showing that at that time all spiritual (duties) were fulfilled, and that when it was necessary to make a greeting, it was combined with benefit, and that prayer was then not only a sign of love. With prayer he began (apo-tol), with prayer he concluded (his epistle), enclosing on both sides with great walls what had been said, – having laid a firm foundation, he added a firm end. "Grace," he says, "to you also peace." And again, "The grace of our Lord Jesus Christ be with you all. Amen." This was also commanded by the Lord when He said to His disciples: "And behold, I am with you always, even to the end of the age" (Matthew 28:20). But this happens only when we desire it. He will not be with us at all if we ourselves begin to distance ourselves from Him. With you, he says, I will abide forever. Therefore, let us not drive away this grace from ourselves. (The Apostle) wants us to distance ourselves from every brother who walks disorderly. To be excommunicated from the whole community of brethren was then considered a great calamity. Therefore, (the Apostle) subjects everyone to this punishment. Thus, in another place, namely in the Epistle to the Corinthians, he said: "With such a one you cannot even eat together" (1 Corinthians 5:11). And now the majority of people consider it unimportant, and now everything is mixed up and thrown into disorder: we indiscriminately, as it happens, enter into fellowship with adulterers, fornicators, covetous. If it was necessary to distance oneself from one who only ate not by his own labor, how much more from the rest? And that you may know what fear was inspired by excommunication from the brethren, and what benefit it brought to those who wisely accepted such a punishment, listen to him who was proud of his sin, who reached the last degree of vice, who committed fornication, which is not even named among the Gentiles, who remained insensible to his wound (and this is the extreme degree of corruption), – how this very man, who was so wicked, humbled himself and tamed to such an extent that Paul later said of him: "For such a punishment from many is sufficient, and therefore I beseech you to show him love" (2 Corinthians 2:6, 8). (Such a person) was then the same as a penis torn from the rest of the body.

4. The reason why it was so fearful at that time was that it was then considered a great blessing to be in the company of believers. At that time (the faithful) lived in each Church as (they live among themselves) people who dwell in the same house, who are subject to the same father and participate in the same meal. Therefore, what misfortune was it for everyone to be removed from such a great love? And now it doesn't seem to be anything important, because we don't consider it important when we're in mutual communication. What was previously considered a series of punishments, now, due to the cooling of love, happens apart from punishment, and we separate from each other for no reason, out of indifference. Truly the cause of all evil is the absence of love; it has destroyed and destroyed all that is great and glorious in the Church, all that for the sake of which one should rejoice. Great boldness (inspires) the teacher (the idea) that he can, (referring to) his righteous deeds, admonish his disciples. That is why Paul said, "For you yourselves know how you ought to imitate us." A teacher should teach more by life than by word. Let no one think that (the Apostle said) this, wishing to praise himself immoderately: necessity forced him to say this, and for the sake of the common good. "For," he says, "we have not rioted among you." Do you not see humility in this, that he (as if) he does not deserve to call it deanery? "They did not commit outrages," he says, "they did not eat bread from anyone for nothing." Here he also points out that they were probably poor. And do not speak to me (against this); but they were not all poor, for he speaks of the poor, and of those who could earn their necessary sustenance in no other way than by the labor of their hands. He did not say, "Let them receive (sustenance) from their fathers," but, "He who labors," he says, "is worthy of sustenance." If I, says he, the preacher of the words of doctrine, have feared to burden you, how much more should he be afraid, who is of no use to you. This is, in fact, a burden. It will also be a burden when one gives something to another without great diligence. But (the Apostle) does not hint at this, but at those who, as if of their own free will, (belonged to the number) of the poor. Indeed, why do you not work? God did not give you hands to receive from others, but to give to others. "But the Lord," he says, "is with you." We can ask for this for ourselves, if only we fulfill what the Lord has commanded. Listen to what Christ says to His disciples: "Go ye therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and behold, I am with you always, even to the end of the age. Amen" (Matt. 28:19,20). This is said not only to them, but also to us. That not only they have been promised this, but also all those who will follow in their footsteps, is evident from the words: "To the end of the age." But why did he say this, and not to the teachers? Each of you, if he wishes, can become a teacher, if not for the other, then for himself. Teach yourself first. When you learn all that the Lord has commanded you to observe, then you will gain many imitators through this. Just as a lamp, when burning, can kindle from itself a multitude (of others), and when it is extinguished, it will not radiate light for itself and will not be able to kindle other lamps, so also a righteous life: when the light that abides in us is bright, then, imagining in ourselves an example, we can form (from them) a multitude of disciples and teachers. It is not so much my words that can benefit the listeners, as our lives. For if there be a man who is pleasing to God, and shines in virtue, and has a wife, for he who has a wife, and children, servants, and friends, can be pleasing to God, then tell me, can not such a man be of more use to all than I? I am listened to once or twice a month, or even never, and what they hear is preserved in (memory), perhaps only to the threshold of the church, and then immediately forgotten; meanwhile, constantly looking at his life, they receive great benefit from it.

We, although we do not do good, nevertheless all praise the good and marvel at it. In the same way, a wife, seeing the meekness of her husband and constantly staying with him, receives great benefit from it; He is also a child. Thus, everyone can be a teacher. "Therefore exhort," he says, "one another, and edify one another, as ye do" (1 Thess. 5:11). Look indeed. Has there been a loss in your house? Does the wife, being more feeble and addicted to luxury, be embarrassed by this? But if the husband is wise and laughs at this loss, then he will console her and persuade her to endure (the loss) generously. Tell me, then, whether he will not be of much more use to her than our words? After all, it is not difficult for anyone to speak, but it is very difficult to act when necessary. For this reason human nature is usually more correctable by example. The superiority of virtue is so great that often even a slave benefits the whole house on an equal footing with the master.

5. For it is not in vain and without reason that Paul constantly commands them (the slaves) to perfect themselves in virtue and to be obedient to their masters, taking care not so much that they serve their masters, as that the word of God and the (gospel) teaching are not blasphemed. And when he is not blasphemed, then soon they will be amazed at him. And I know many houses that have benefited greatly from the virtue of slaves. But if a slave under authority can admonish his master, how much more can a master admonish his slaves. Share this service with me, I beg you. I speak to everyone in general, and you (speak) to everyone in particular. And let each one contribute to the salvation of your neighbor. To make sure that the fathers of families should lead in this (of their household), listen to where Paul sends wives: "If," he says, "they want to learn anything, let them ask their husbands at home" (I Corinthians 14:35), and not send them to the teacher. Just as in schools there are teachers among students, so in the Church. (The Apostle) wants not everyone to trouble the teacher. Why? For great blessings will flow from this: as a result, not only does the work of the teacher become easy, but each of the students, being diligent, if he has care, can soon become a teacher. In fact, see what service your wife brings you. It looks after the house, takes care of everything in the house, disposes of the maids, dresses with her own hands, is the reason why you are called the father of the family, keeps you from shameful houses, helps you lead a chaste life, quenches the excessive power of natural desires. But you also do her a favor. How? Lend her a helping hand in spiritual matters. When you hear something useful, then, like swallows, keeping it in your mouth, bring it and put it in the mouths of both the mother and the chicks. Is it not unreasonable, indeed, that you, arrogating to yourself primacy in all other things and taking the place of the head, in the matter of teaching leave the place proper to you? A superior must surpass his subordinates not in honor, but in virtue. The latter is the duty of the superior, and the former is the duty of the subordinates. This is the dignity of the boss himself. If you enjoy great honor, it does not depend on you at all: you have received it from others. But if you shine with virtue, then it belongs entirely to you. You are the head of the wife. Let the head govern the rest of the body. Do you not see that the head is not so much elevated above the rest of the body as by its care for it, governing it like a helmsman? In the head there are both bodily and spiritual eyes. From there the power of sight and the ability to lead are communicated to them. Everything else (in the body) is appointed for service, and the head serves to rule. All feelings in it have their origin and their source. From there arise the organs of speech, sight, smell, every sensation, there is the root of nerves and bones. Do you see that the head is raised (above the body) more by its care for it than by its honor? In the same way let us try to have dominion over women: let us overcome them, not by demanding greater honor from them, but by doing more good to them on our part. I have shown that they do us many favors; but if we want to repay them for this with spiritual blessings, then we will surpass them. Among the bodily goods it is impossible to find one that would be equal to the latter. What in fact (will you point out)? For the fact that you acquire a lot of money? But she keeps them. Her care here has an equal value and is just as necessary. Why? For many, though they have gained much money, yet not having a wife to keep it, have lost everything. As for children, you do everything together, and there is an equal service from both. Even in this case, her ministry is fraught with great difficulty, since she constantly carries the fruit within herself and is subjected to the pangs of childbirth. Thus, only in spiritual (things) can you have an advantage over it. Let us, therefore, not be concerned that we have money, but that we may boldly present before God the souls that have been entrusted to our care, because by instructing them we also bring the greatest benefit to ourselves. Whoever teaches another, if he gains nothing more, then at least for the time when he speaks, he himself should be moved by emotion, especially when he sees that he himself is guilty of what he accuses others of. Therefore, since by this we benefit ourselves and them (women), and through them the whole household, and since this is first of all pleasing in the sight of God, let us not shrink from caring not only for our own souls, but also for the souls of those who serve us, so that we may receive recompense for all, and enter the holy city with great riches, our mother is the heavenly Jerusalem. Oh, that none of us had been expelled from it! But let all of us, shining forth with the light of a pious life, be vouchsafed with much boldness to behold our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

COMMENTARY ON 1 TIMOTHY

INTRODUCTION

Timothy was one of the disciples of the Apostle (Paul). Luke testifies (Acts 12:2) that he was a young man worthy of wonder, who had earned the approval of the brethren in Lystra and Iconium. He was at one and the same time a disciple and a teacher, and at the same time he was so judicious that, although he heard that Paul, when preaching, did not oblige him to accept circumcision, although he knew that he opposed Peter on this matter, yet he agreed not only not to preach against (circumcision), but even to accept it: "He circumcised it," says (Luke) (Acts 16:23), when he was already at that age, and then entrusted him with the administration (of the Church). Thus, Paul's very disposition towards him shows to the proper degree what kind of man he was. He also testifies to him in another place, when he writes: "But his faithfulness is known to you, because he served me as a son to his father in the gospel" (Phil. 2:22); and again in the Epistle to the Corinthians he says: "I have sent to you Timothy, my beloved and faithful son in the Lord" (1 Corinthians 4:17); And again: "See that he is safe with you; for he does the work of the Lord, even as I do" (1 Corinthians 16:10); and in the Epistle to the Hebrews He says: "Know ye that our brother Timothy is set free" (Hebrews 13:23). And from very many other places everyone can see the great love (of the Apostle) for him. In the same way, the miracles that are still being performed today show his boldness (before God). [1]