:
1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. 8 Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 9 Holding the mystery of the faith in a pure conscience. 10 And let these also first be proved; then let them use the office of a deacon, being found blameless. 11 Even so must their wives be grave, not slanderers, sober, faithful in all things. 12 Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. 14 These things write I unto thee, hoping to come unto thee shortly: 15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
Previous
Next
[AD 100] Didache on 1 Timothy 3:1-10
Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, [1 Timothy 3:4] and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers.

Source: The Didache, Chapter 15
[AD 220] Tertullian on 1 Timothy 3:1
To ourselves even does the apostle allow the concupiscible quality. "If any man," says he, "desireth the office of a bishop, he desireth a good work." Now, by saying "a good work," he shows us that the desire is a reasonable one.

Source: A Treatise on the Soul
[AD 220] Tertullian on 1 Timothy 3:1
Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.

Source: On Exhortation to Chastity
[AD 220] Tertullian on 1 Timothy 3:1
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; "nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"-no, nor "courting good renown even from strangers.

Source: On Monogamy
[AD 407] John Chrysostom on 1 Timothy 3:1-4
"If a man desire the office of a Bishop, he desires 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 rules 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 desires a good work." Even Moses desired the office, though not the power, and his desire exposed him to that taunt, "Who made you a ruler and a judge over us?" [Acts 7:27; Exodus 2:14] 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," [Hebrews 13:4] 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 does 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 rules 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 Corinthians 7:33], 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 has a wife may be as though he had none. [1 Corinthians 7:29] 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 gives his life for the sheep" [John 10:11]; and again, "He that takes not his cross and follows after me, is not worthy of me." [Matthew 10:38] 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 do you demand less of the Bishop, than even of those in the world? For to these he says, "Mortify your members which are upon the earth" [Colossians 3:5], and "He that is dead, is freed from sin." [Romans 6:7] "They that are Christ's have crucified the flesh"; and Christ again says, "Whosoever forsakes not all that he has, he is not worthy of Me." [Luke 15:33] 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 rules 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 has 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?"

Source: Homily 10 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:1
This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.

Moral. Hear this, you fathers and mothers, that your bringing up of children shall not lose its reward. This also he says, as he proceeds, "Well reported of for good works; if she have brought up children." [1 Timothy 5:10] Among other commendations he reckons this one, for it is no light praise to devote to God those children which are given them of God. For if the basis, the foundation which they lay be good, great will be their reward; as great, if they neglect it, will be their punishment. It was on account of his children that Eli perished. For he ought to have admonished them, and indeed he did admonish them, but not as he ought; but from his unwillingness to give them pain he destroyed both himself and them. Hear this, you fathers, bring your children up with great care "in the nurture and admonition of the Lord." [Ephesians 6:4] Youth is wild, and requires many governors, teachers, directors, attendants, and tutors; and after all these, it is a happiness if it be restrained. For as a horse not broken in, or a wild beast untamed, such is youth. But if from the beginning, from the earliest age, we fix it in good rules, much pains will not be required afterwards; for good habits formed will be to them as a law. Let us not suffer them to do anything which is agreeable, but injurious; nor let us indulge them, as forsooth but children. Especially let us train them in chastity, for there is the very bane of youth. For this many struggles, much attention will be necessary. Let us take wives for them early, so that their brides may receive their bodies pure and unpolluted, so their loves will be more ardent. He that is chaste before marriage, much more will he be chaste after it; and he that practiced fornication before, will practice it after marriage. "All bread," it is said, "is sweet to the fornicator." [Sirach 23:17] Garlands are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure. But if captivated by pleasure he has given himself up to harlots, why does he wear the garland, since he has been subdued?

Let us admonish them of these things. Let us employ sometimes advice, sometimes warnings, sometimes threatening. In children we have a great charge committed to us. Let us bestow great care upon them, and do everything that the Evil One may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order, and to commit it to a faithful manager, we look out for it an ass-driver, and muleteer, and bailiff, and a clever accomptant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate. We take care of our possessions for our children, but of the children themselves we take no care at all. What an absurdity is this! Form the soul of your son aright, and all the rest will be added hereafter. If that is not good, he will derive no advantage from his wealth, and if it is formed to goodness he will suffer no harm from poverty. Would you leave him rich? Teach him to be good: for so he will be able to acquire wealth, or if not, he will not fare worse than they who possess it. But if he be wicked, though you leave him boundless wealth, you leave him no one to take care of it, and you render him worse than those who are reduced to extreme poverty. For poverty is better than riches for those children who are not well-disposed. For it retains them in some degree of virtue even against their will. Whereas money does not suffer those who would be sober to continue so, it leads them away, ruins them, and plunges them into infinite dangers.

Mothers, be specially careful to regulate your daughters well; for the management of them is easy. Be watchful over them, that they may be keepers at home. Above all, instruct them to be pious, modest, despisers of wealth, indifferent to ornament. In this way dispose of them in marriage. For if you form them in this way, you will save not only them, but the husband who is destined to marry them, and not the husband only, but the children, not the children only, but the grandchildren. For the root being made good, good branches will shoot forth, and still become better, and for all these you will receive a reward. Let us do all things therefore, as benefiting not only one soul, but many through that one. For they ought to go from their father's house to marriage, as combatants from the school of exercise, furnished with all necessary knowledge, and to be as leaven able to transform the whole lump to its own virtue. And let your sons be so modest, as to be distinguished for their steadiness and sobriety, that they may receive great praise both from God and men. Let them learn to govern their appetites, to avoid extravagance, to be good economists, affectionate, and submissive to rule. For so they will be able to secure a good reward to their parents, so all things will be done to the glory of God, and to our salvation, through Christ Jesus our Lord, with whom, etc.

Source: Homily 9 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:1
The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God’s anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? “If a man seeks the office of a bishop, he desires a good work.” What is terrible is to desire the absolute authority and power of the bishop but not the work itself.

Source: ON THE PRIESTHOOD 3.10-11
[AD 420] Jerome on 1 Timothy 3:1
Should the entreaties of your brethren induce you to take orders, I shall rejoice that you are lifted up and fear lest you may be cast down. You will say, “if a man desire the office of a bishop, he desires a good work.” I know that; but you should add what follows: such a one “must be blameless, the husband of one wife, sober, chaste, prudent, well-prepared, given to hospitality, apt to teach, not given to wine, no striker but patient.” … Woe to the man who goes in to the supper without a wedding garment.

Source: LETTERS 14.8
[AD 430] Augustine of Hippo on 1 Timothy 3:1
But you think that this should not have happened to you because you believe that no one should be forced to do good. See what the apostle said, “If a man desire the office of a bishop, he desires a good work,” yet how many are forced against their will to undertake the episcopacy. Some are dragged in, locked up and kept under guard, suffering all this unwillingly until there arises in them a will to undertake this good work.

Source: LETTERS 173.1.2
[AD 430] Augustine of Hippo on 1 Timothy 3:1
Consider these three temperaments: the contemplative, the active, the contemplative-active. A man can live the life of faith in any of these three and get to heaven. What is not indifferent is that he love truth and do what charity demands. No man must be so committed to contemplation as, in his contemplation, to give no thought to his neighbor’s needs, nor so absorbed in action as to dispense with the contemplation of God. The attraction of leisure ought not to be empty-headed inactivity but in the quest or discovery of truth, both for his own progress and for the purpose of sharing ungrudgingly with others. Nor should the man of action love worldly position or power, for all is vanity under the sun, but only what can be properly and usefully accomplished by means of such position and power … of contributing to the eternal salvation of those committed to one’s care. Thus, as St. Paul wrote, “If any one aspires to the office of bishop, he desires good work.” He wanted to make clear that the office of bishop, episcopatus, implies work rather than dignity.

Source: City of God 19.19
[AD 430] Augustine of Hippo on 1 Timothy 3:1
“I want to be a bishop; oh, if only I were a bishop!” Would that you were! Are you seeking the name or the real thing? If it’s the real thing you’re seeking, you are setting your heart on a good work. If it’s the name you’re seeking, you can have it even with a bad work but with a worse punishment. So what shall we say? Are there bad bishops? Perish the thought, there aren’t any; yes, I have the nerve, the gall to say there are no bad bishops; because if they are bad, they aren’t bishops. You are calling me back again to the name and saying, “He is a bishop, because he is seated on the bishop’s throne.” And a straw scarecrow is guarding the vineyard.

Source: SERMONS 340A.6
[AD 542] Caesarius of Arles on 1 Timothy 3:1
The office of a bishop is a good work, dearest brethren, as the blessed apostle says, “Whoever wants to be a bishop aspires to a noble task.” Now when “task” is heard, labor is understood. Therefore whoever desires the office of bishop with this understanding wants it without the arrogance of ambition. To express this more clearly, if a man wants not so much to be in authority over the people of God as to help them, he aspires to be a bishop in the true spirit.

Source: SERMONS 230.1
[AD 215] Clement of Alexandria on 1 Timothy 3:2
Some people run down the law and marriage. To them it is as if marriage were alien to the new covenant and merely a legalism. What do they say in face of this text? Especially those who have such an aversion to sex and childbirth—what have they to say in answer? Paul himself sets it down that leadership in the church should rest with “a bishop who presides successfully over his household” and that “marriage to one wife” constitutes a household with the Lord’s blessing.

Source: STROMATA 3.18
[AD 379] Basil of Caesarea on 1 Timothy 3:2
The canon absolutely excludes from the ministry those who are twice married.

Source: LETTERS 188.12
[AD 380] Apostolic Constitutions on 1 Timothy 3:2
Such a one a bishop ought to be, who has been the "husband of one wife".
We have already said, that a bishop, a presbyter, and a deacon, when they are constituted, must be but once married, whether their wives be alive or whether they be dead; and that it is not lawful for them, if they are unmarried when they are ordained, to be married afterwards; or if they be then married, to marry a second time, but to be content with that wife. which they had when they came to ordination.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 386] Cyril of Jerusalem on 1 Timothy 3:2
Do not let the once-married set at nought those who have come together in marriage for the second time. For continence is a fine thing and admirable. But folk may be pardoned for contracting a second marriage, lest infirmity end in fornication.

Source: Catechetical Lecture 4:26
[AD 395] Gregory of Nyssa on 1 Timothy 3:2
When making a vessel of iron, we entrust the task not to those who know nothing about the matter but to those who are acquainted with the art of the smith. Ought we not, therefore, to entrust souls to him who is well-skilled to soften them by the fervent heat of the Holy Spirit and who by the impress of rational implements may fashion each one of you to be a chosen and useful vessel? It is thus that the inspired apostle bids us to take thought, in his epistle to Timothy, laying injunction upon all who hear, when he says that a bishop must be without reproach. Is this all that the apostle cares for, that he who is advanced to the priesthood should be irreproachable? And what is so great an advantage as that all possible qualifications should be included in one? But he knows full well that the subject is molded by the character of his superior and that the upright walk of the guide becomes that of his followers too. For what the Master is, such does he make the disciple to be.

Source: LETTERS 13
[AD 397] Ambrose of Milan on 1 Timothy 3:2
Therefore, the apostle laid down the law saying, “If any one is without reproach, the husband of one wife.” Whoever, then, is without reproach, the husband of one wife, is included among those held by the law to be qualified for the priesthood, but he who entered a second marriage has not the guilt of pollution, though he is disqualified from the privilege of the priesthood.

Source: LETTERS 59
[AD 407] John Chrysostom on 1 Timothy 3:2
Blameless: every virtue is implied in this word. If anyone is conscious to himself of any sins, he does not well to desire an office for which his own actions have disqualified him.… 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? This is clear.

Source: HOMILIES ON 1 TIMOTHY 10
[AD 407] John Chrysostom on 1 Timothy 3:2
Paul is not making a hard and fast rule that a bishop must have a wife, but that he must not have more than one.

Source: HOMILIES ON 1 TIMOTHY 10
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:2
“Without reproach” can scarcely mean “without critics,” since Paul himself had such, but blameless as to living.

Source: COMMENTARY ON 1 TIMOTHY
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:2
For they [i.e., various interpreters] say that Paul has spoken thus, so that any man who is brought forward to be a bishop and has taken a wife will live chastely with her, being content with her alone as the recipient of his natural desires. Likewise any man who lives on after the death of his first wife may legitimately take a second wife, as long as he lives in the same way with her as with the first, and ought not be prohibited from becoming a bishop. They say that Paul has laid down a canon here. I accept this view, though I am not persuaded that he lays down a specific rule with regard to the second matter, i.e., that of the eligibility of remarried men for episcopal office.

Source: COMMENTARY ON 1 TIMOTHY
[AD 400] Pseudo-Clement on 1 Timothy 3:3
Beloved brethren! That a man should build up and establish the brethren on the faith in one God, this also is manifest and well-known. This too, again, is comely, that a man should not be envious of his neighbour. And moreover, again, it is suitable and comely that all those who work the works of the Lord should work the works of the Lord in the fear of God. Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Timothy 3:3
“No striker.” This too does not mean a striker with the hands. What does “no striker” then mean? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them.

Source: HOMILIES ON 1 TIMOTHY 10
[AD 418] Pelagius on 1 Timothy 3:3
This could range widely in meaning from not delivering blows to the point of death to not striking the consciences of the weak with a bad example.

Source: PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 420] Jerome on 1 Timothy 3:3
Let your breath never smell of wine, lest the philosopher’s words be said to you, “Instead of offering me a kiss, you are giving me a taste of wine.” Priests given to wine are both condemned by the apostle and forbidden by the old law.… Whatever intoxicates and disturbs the balance of the mind, avoid as you would wine. I do not say that we are to condemn what is a creature of God. The Lord himself was called a “wine-bibber,” and wine in moderation was allowed to Timothy because of his weak stomach. I only require that drinkers should observe that limit which their age, their health or their constitution requires.

Source: LETTERS 52.11
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:3
Not striking without reasonable cause, for sometimes this is permitted, if for a good reason and not with undue fierceness.

Source: COMMENTARY ON 1 TIMOTHY
[AD 380] Apostolic Constitutions on 1 Timothy 3:4
Who also has herself had no other husband, "ruling well his own house."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on 1 Timothy 3:4-5
The church leader must be “one that governs well his own house.” Even those who are without the church have the saying that one who is a good manager of a house will be a good statesman. For the church is, as it were, a small household. In a house there are children and wife and domestic duties, and some one person has to provide order for them all. So in the church there are women, children, employees and subordinates. As a man has in his wife a partner in power, so does one who presides over the church.

Source: HOMILIES ON 1 TIMOTHY 10
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:4-5
What is meant by good management, in the case of the children, is that the father is to guide them with wise counsel, such that, if they end up as nonbelievers, it is not his fault.

Source: COMMENTARY ON 1 TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 3:4-5
As a good overseer of his children, the father’s task is not to abdicate to their opinion but to teach them all the virtues, even if he must act strongly to shape their wills.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 379] Basil of Caesarea on 1 Timothy 3:6
His ank should not aouse feelings of pide in the supeio, lest he himself lose the blessing pomised to humility o “lest being puffed up with pide he fall into the judgment of the devil.” The Long Rules, q...
[AD 379] Basil of Caesarea on 1 Timothy 3:6
His rank should not arouse feelings of pride in the superior, lest he himself lose the blessing promised to humility or “lest being puffed up with pride he fall into the judgment of the devil.” THE LONG RULES, Q.30.

Source: R
[AD 380] Apostolic Constitutions on 1 Timothy 3:6
Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; "not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused.".
It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on 1 Timothy 3:6
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 Corinthians 3:6] 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 your youth.") [1 Timothy 4:12] Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, "From a child you have learned the holy Scriptures." [2 Timothy 3:15] And that he practiced intense fasting is proved by the words, "Use a little wine for your frequent infirmities"; which he wrote to him among 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 learned 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.

Source: Homily 10 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:6
The point is not that the bishop cannot be a young man but that he must not be a new convert.… For if youth only was an objection, why did he himself appoint Timothy, a young man?… But since there were many then who came over from heathen cultures to be baptized, Paul says, “Do not immediately advance to a station of dignity a novice, that is, one of these new converts.” For, if even before he has proved himself as a disciple he is made a teacher, he will soon be lifted up into insolence.

Source: HOMILIES ON 1 TIMOTHY 10
[AD 407] John Chrysostom on 1 Timothy 3:6
Indeed, nothing so estranges from the mercy of God and gives over to the fire of hell as the tyranny of pride.… Therefore, let us check this puffing up of the soul, and let us cut out this tumor, if we wish to be pure and be rid of the punishment prepared for the devil. Listen to Paul declaring that the proud must suffer those very penalties: “Not a new convert, lest he be puffed up with pride and incur the condemnation passed on the devil.”

Source: HOMILIES ON JOHN 9.2
[AD 420] Jerome on 1 Timothy 3:6
Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them. Pride inflicts far more injury on everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? “Lest he incur the condemnation passed on the devil.” The man who is puffed up with his own importance falls into the judgment of the devil.

Source: HOMILIES 95
[AD 430] Augustine of Hippo on 1 Timothy 3:6
What does Paul mean by saying “or he may be puffed up with conceit and fall into the condemnation of the devil”? It doesn’t mean he is to be judged by the devil but that he is to be condemned with the devil. The devil, after all, won’t be our judge. He himself fell through pride. Like him, one who has become godless on account of pride will be condemned to everlasting fire. We are to consider carefully, Paul is saying, to whom a position of eminence is given in the church, lest the person being lifted up should through pride fall into the very judgment into which the devil fell.

Source: SERMONS 340A.2
[AD 253] Origen of Alexandria on 1 Timothy 3:7
Therefore let us see by what order the high priest is appointed. It says, “Moses called together the congregation and said to them, ‘This is the Word that the Lord commanded.’ ” Although the Lord had given them commands about appointing the high priest and had made his choice, the congregation was still called together. For in ordaining a priest, the presence of the people is also required that all may know and be certain that from all the people one is chosen for the priesthood who is more excellent, who is more wise, who is more holy, who is more eminent in every virtue, lest afterwards, when he stands before the people, any hesitation or any doubt should remain. This is also what the apostle taught when he spoke about the ordination of a priest: “It is necessary to have a good witness from those who are outside.”

Source: HOMILIES ON LEVITICUS 6.3.1
[AD 407] John Chrysostom on 1 Timothy 3:7
Ver. 7. "Moreover he must have a good report of them which are without; lest 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 Corinthians 7:7], 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 you should ordain elders in every city, as I had appointed you." [Titus 1:5] 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 Corinthians 6:6] 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 manifest.

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 mouths 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." [440 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 says, "Among whom you shine as lights in the world." [Philippians 2:15] 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 Corinthians 4:12]; 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" [Philippians 3:20], and let us upon earth maintain the contest. There have been great men, it may be said, among 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 you are ready to slay or be slain! For a handful of earth you raise lawsuit after lawsuit! For the death of a child you turn 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, "Are you become weak as we? Are you become like us?" [Isaiah 14:10] 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, etc.

Source: Homily 10 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:7
For when St. Paul said, “Moreover he must have good testimony from them that are without,” he does not do away with careful and exact scrutiny, nor does he set up this testimony as a chief sign of assurance about such men. But having listed many requirements already, he added this one afterwards, to show that we must not be content with it alone for this kind of election but only take it into account along with other considerations. For it often happens that popular report is false.

Source: ON THE PRIESTHOOD 2.4
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:7
This reason is foremost, and in no way weaker than the ones already mentioned, that it is not prudent to entrust the care of others to such a one and to offer such great power so quickly. Why? Because he has not yet given proof of his life and manners, and it is not yet certain as to whether anything is left of his former life, since the devil has many devices to use against him. These are such that he may fall back into old sins. Indeed, because it seems that he has moved away from his former and worse state, he cannot be corrected in the direction of better things, for he is now seen to have had the nurture of others entrusted to him instead.

Source: COMMENTARY ON 1 TIMOTHY
[AD 430] Augustine of Hippo on 1 Timothy 3:7
This is not the praise given a man by a few wise and just people but popular report. Indeed, popular report bestows greatness and renown on a man, which is not desirable for its own sake but is essential to the success of good men in their endeavors to benefit their fellow men. So the apostle says that it is proper to have a good report of those that are without. For though they are not infallible, the luster of their praise and the odor of their good opinion are a great help to the efforts of those who seek to benefit them. This popular renown is not obtained by those who are highest in the church, unless they expose themselves to the toils and hazards of an active life.

Source: REPLY TO FAUSTUS THE MANICHAEAN 22.56
[AD 461] Leo the Great on 1 Timothy 3:7
The wishes of the congregation and the testimony of the populace should certainly be waited for. The opinions of the nobles and the choice of the clerics should be asked for. These are the procedures ordinarily observed in the consecrating of bishops by those who know the decrees of the Fathers. That would be to preserve in every way the requirement made by apostolic authority which demands that a bishop who is to be in charge of a church must be supported not only by the testimony of his congregation but by a good reputation among outsiders as well. No opportunity for such a scandal should be left. One who is going to be the teacher of peace is himself consecrated in peace and in harmony pleasing to God, through the common efforts of all.

Source: LETTERS 10.4
[AD 155] Polycarp of Smyrna on 1 Timothy 3:8
Likewise the deacons should be blameless before the Lord’s righteousness, as servants of God and Christ and not of men; not slanderers, or double-tongued, not lovers of money, temperate in all matters, compassionate, careful, living according to the truth of the Lord, who became a “servant of all”; to whom, if we are pleasing in the present age, we shall also obtain the age to come, inasmuch as he promised to raise us from the dead.

Source: Letter of Polycarp 5.2
[AD 373] Athanasius of Alexandria on 1 Timothy 3:8
What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, “I give no new commandment to you, but an old commandment, which you have heard from the beginning.” In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again.

Source: DEFENSE OF THE NICENE DEFINITION 2.5
[AD 407] John Chrysostom on 1 Timothy 3:8
Not hollow, or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the church as insincerity.

Source: HOMILIES ON 1 TIMOTHY 11
[AD 407] John Chrysostom on 1 Timothy 3:8-10
"Likewise must the Deacons be grave, not doubletongued, not given much to wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved: then let them use the office of a Deacon, being found blameless."

"Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless." And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

Source: Homily 11 on First Timothy
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:8
Since the ministry of deacons is at least as much toward the women in the community as the men, their integrity is all the more important. They are to be honorable and sincere in performing the duties assigned to them by the presbyters.

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 3:8
“Not double-tongued” means that the deacon is not to be a person who says one thing to one person and something else to another.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 418] Pelagius on 1 Timothy 3:9
The mystery of faith is the passion of Christ, out of which comes the redeeming process by which our salvation is won. “The clear conscience” refers to the fact that the person who knows this mystery purely is not confounded by the spectacle of Christ’s humiliation, or, it means that this mystery should be preached straightforwardly, piety not requiring anything beyond the statement itself.

Source: PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:9
The mystery of faith referred to by the apostle here is the teaching about Christ, which he is about to expound in what follows.

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 3:10
Would it not be absurd that when a new servant is not entrusted with anything in a house till he has by long trial given proofs of his character, yet that one should enter into the church of God from a state of heathenism and be at once placed in a station of preeminence?

Source: HOMILIES ON 1 TIMOTHY 11
[AD 430] Augustine of Hippo on 1 Timothy 3:10
None could rightly be ordained a minister in the church if the apostle had said, “If any is without sin,” where he says, “If any is without crime”; or if he had said, “Having no sin,” where he says, “Having no crime.” Because many baptized believers are without crime, but I should say that no one in this life is without sin—however much the Pelagians are inflated, and burst asunder in madness against me because I say this: not because there remains anything of sin which is not remitted in baptism; but because by us who remain in the weakness of this life such sins do not cease daily to be committed, as are daily remitted to those who pray in faith and work in mercy.

Source: AGAINST TWO LETTERS OF THE PELAGIANS 1.14.28
[AD 604] Gregory the Dialogist on 1 Timothy 3:10
Orders, then, should be risen to in an orderly way; for he courts a fall who seeks to rise to the topmost heights of a place by steep ascents, disregarding the steps that lead to it.

Source: LETTERS 106
[AD 384] Ambrosiaster on 1 Timothy 3:11
Paul does not refer here to women deacons, since these are not allowed in the church. It is heretics who have such persons. The reference here is to women in general.

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 3:11
Ver. 11. "Even so must the women be grave, not slanderers, sober, faithful in all things."

Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.

Source: Homily 11 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:12
Ver. 12. "Let the Deacons be husbands of one wife."

This must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure.

Source: Homily 11 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:13
Ver. 13. "For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus."

Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.

"They that use the office of a Deacon well, purchase to themselves a good degree," that is, advancement, "and much boldness in the faith of Jesus Christ"; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher.

Source: Homily 11 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:13
“They that use the office of a deacon well purchase to themselves a good degree,” that is, heavenly advancement, “and much boldness in the faith of Jesus Christ”; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher.

Source: HOMILIES ON 1 TIMOTHY 11
[AD 420] Jerome on 1 Timothy 3:13
Woe to him who, when he has received a talent, has bound it in a napkin; and while others make profits, only preserves what he has received. His angry Lord shall rebuke him in a moment. “You wicked servant,” he will say. “Why then did you not put my money into the bank, and at my coming I could have collected it with interest?” That is to say you should have laid before the altar what you were not able to bear. For while you, a slothful trader, keep a penny in your hands, you occupy the place of another who might double the money. Thus as one who ministers well purchases to himself a good degree, so one who approaches the cup of the Lord unworthily shall be guilty of the body and blood of the Lord.

Source: LETTERS 14.8
[AD 428] Theodore of Mopsuestia on 1 Timothy 3:13
A “good reward” refers to a future, heavenly good, since earthly promotion would have required the idea of “better reward.”

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 548] Benedict of Nursia on 1 Timothy 3:13
The keeper of the wine cellar for the community shall be chosen out of the community, discreet, mature in his behavior and sober. If a brother chance to demand anything unreasonable of him, he is not to be contemptuous in his refusal but to refuse reasonably and humbly. He is to be careful of his own soul and remember that St. Paul says: “He that has done his duty well, gains for himself a good degree.” He is to show a particular concern for the sick, children, strangers and the poor, as being accountable for them at the day of judgment.

Source: RULE 31
[AD 407] John Chrysostom on 1 Timothy 3:14-15
Ver. 14, 15. "These things write I unto you, hoping to come unto you shortly. But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth."

That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that you may not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.

"That you may know," he says, "how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth." Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.

Source: Homily 11 on First Timothy
[AD 202] Irenaeus on 1 Timothy 3:15
WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith.
while the Church is scattered throughout all the world, and the "pillar and ground"

Source: Against Heresies Book III
[AD 202] Irenaeus on 1 Timothy 3:15
Such, then, are the first principles of the gospel. There is one God, the Maker of this universe; he who was also announced by the prophets and who by Moses set forth the dispensation of the law—principles which proclaim the Father of our Lord Jesus Christ and ignore any other God or Father except him. So firm is the ground upon which these Gospels rest that the very heretics themselves bear witness to them, and, starting from these documents, each one of them endeavors to establish his own peculiar doctrine.… It is not possible that the Gospels can be either more or fewer in number than they are. For there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout all the world, and the “pillar and ground” of the church is the gospel and the spirit of life. Therefore, it is fitting that it should have four pillars, breathing out immortality on every side and vivifying all humanity afresh.

Source: AGAINST HERESIES 3.11.7-8
[AD 253] Origen of Alexandria on 1 Timothy 3:15
The spiritual interpretation, however, is not so difficult and hard to come by. For the bride of the Word, the soul who abides in his royal house—that is, in the church—is taught by the Word of God, who is her Bridegroom, whatever things are stored and hidden within the royal court and in the king’s chamber. In this house, which is the church of the living God, she becomes acquainted also with the cellar of that wine which is extracted from the holy wine presses, the wine that is not only new, but also old and sweet—that is, the teaching of the Law and the Prophets.

Source: COMMENTARY ON THE SONG OF SONGS 3.14
[AD 304] Victorinus of Pettau on 1 Timothy 3:15
"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.

Source: Victorinus Commentary on the Apocalypse of the Blessed John
[AD 379] Basil of Caesarea on 1 Timothy 3:15
Every one of us, indeed, who is instructed in the Holy Scripture is the administrator of some one of those gifts which, according to the gospel, have been apportioned to us. In this great household of the church not only are there vessels of every kind—gold, silver, wooden and earthen—but also a great variety of vocational pursuits. The house of God, which is the church of the living God, has hunters, travelers, architects, builders, farmers, shepherds, athletes, soldiers.

Source: HOMILY ON THE WORDS: “GIVE HEED TO THYSELF.”6
[AD 380] Apostolic Constitutions on 1 Timothy 3:15
For there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, "a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 386] Cyril of Jerusalem on 1 Timothy 3:15
“For from the rising of the sun, even to its setting, my name is great among the nations.” It is of this holy Catholic church that Paul writes to Timothy.… He calls the church “the pillar and mainstay of the truth.”

Source: Catechetical Lecture 18:25
[AD 397] Ambrose of Milan on 1 Timothy 3:15
Accordingly, as Scripture says, Jacob became rich by such means and reared a very good flock for Christ. He improved it with the title of faith and a diversity of virtues, the marks of a glorious name. And so he did not consider himself poor, for he was rich with the wealth of faith.… And it is no wonder that Jacob possessed peace, for he had set up a pillar and anointed it to God, and that pillar is the church. Paul calls that pillar “the bulwark of the truth.” That man anoints it who pours the ointment of faith upon Christ and of compassion upon the poor.

Source: JACOB AND THE HAPPY LIFE 2.5.20
[AD 430] Augustine of Hippo on 1 Timothy 3:15
Therefore, beloved, with assured mind and steadfast heart, let us continue to live under so lofty a Head in so glorious a body, in which we are mutually members. Thus, even if my absence were as far as the most distant lands, we should be together in him, and we should never withdraw from the unity of his body. If we lived in one house, we should certainly be said to be together; how much more are we together when we are together in one body!

Source: LETTERS 142.1.1
[AD 430] Augustine of Hippo on 1 Timothy 3:15
Honor the holy church as your mother. Love her, proclaim her the Jerusalem which is above, the holy city of God. She it is who, in this faith which you have heard, bears fruit and grows in the whole world, the church of the living God, the pillar and buttress of the truth. She tolerates the wicked in the communion of the sacraments, knowing that they are due to be separated from her at the end and withdrawing from them meanwhile in the dissimilarity of their morals.

Source: SERMONS 214.11
[AD 533] Fulgentius of Ruspe on 1 Timothy 3:15
We know through the grace of God that the holy church is called a virgin, as the apostle says, “I betrothed you to one husband to present you as a chaste virgin to Christ,” but in that one virgin herself, virgins in the plural are also named. For we read, “Virgins will be brought to the king after her.” Nor is there any doubt that there is one church which is spread throughout the whole world which is called by the apostle “the church of the living God, the pillar and foundation of truth.” Still this is one church in such a way that in it many are called churches.

Source: LETTERS 14.7
[AD 220] Tertullian on 1 Timothy 3:16
Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.

Source: Against Marcion Book IV
[AD 253] Origen of Alexandria on 1 Timothy 3:16
Behold the Savior’s greatness. It extends to all the world.… Go up to the heavens. See how he fills the celestial regions, “He appeared to the angels.” Go down in your mind to the nether world. See that he went down there, too.… Ponder the Lord’s power, how it has filled the world—that is, the heavens, the earth and the nether regions.

Source: HOMILIES ON LUKE, 6.9-10
[AD 395] Gregory of Nyssa on 1 Timothy 3:16
We hold it necessary to honor, even as the Father is honored, the God who was manifested by the cross. They [the Eunomians] find the passion a hindrance to glorifying the Only-Begotten God equally with the Father that begat him.… Eunomius makes the suffering of the cross to be a sign of divergence in essence, in the sense of inferiority, considering, I know not how, the surpassing act of power, by which he was able to perform this, to be an evidence of weakness. He fails to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration. Indeed, to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect—that “God was manifested in the flesh,” that “the light shined in the darkness,” “the Life tasted death”—and all such declarations which the heralds of the faith are prone to make. By these is increased the marvelous character of him who manifested the superabundance of his power by means external to his own nature.

Source: AGAINST EUNOMIUS 5.3
[AD 407] John Chrysostom on 1 Timothy 3:16
Ver. 16. "And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit."

Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and you may be struck with awe: for it is indeed "a great mystery," and "a mystery of godliness," and that "without controversy" or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, "God was manifest in the flesh." The Creator was seen incarnate. "He was justified in the Spirit." As it is said, "Wisdom is justified of her children," or because He practiced no guile, as the Prophet says, "Because he had done no violence, neither was guile found in his mouth." [Isaiah 53:9; 1 Peter 2:22] "Seen of Angels." So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! "Preached unto the Gentiles, believed on in the world." He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, "Their sound is gone out into all the world." [Psalm 19:4] Think not that these things are mere words, for they are not, but full of hidden realities. "Received up into glory." He ascended upon clouds. "This Jesus," it is said, "Who is taken up from you, shall so come in like manner as you have seen Him go into heaven." [Acts 1:11]

The discretion of the blessed Paul is observable. When he would exhort the Deacons to avoid excess in wine, he does not say, "Be not drunken," but "not" even "given to much wine." A proper caution; for if those who served in the Temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul.

The dispensation in our behalf he calls a "mystery," and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was "made known by the Church"? [Ephesians 3:10] Therefore he says, "without controversy great is the mystery." Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is entrusted are great persons. We account it a mark of favor, if a king entrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.

Moral. In keeping this mystery, then, let us be faithful to our trust. So great a mystery has He entrusted to us, and we do not trust Him even with our money, though He has bid us lay up our wealth with Him, where none can take it away, neither can moth nor thief waste it. And He promises to pay us a hundred-fold, yet we obey Him not. Yet here if we entrust any with a deposit, we receive nothing back in addition, but are thankful if that is restored which we deposited. If a thief steals it there, He says, set that to My account; I say not to you, a thief has taken it, or moth devoured it. He repays a hundred-fold here, and eternal life is superadded hereafter, yet do we not lay up our treasure there! "But," you say, "He repays slowly." Well this too is a proof of the greatness of His gift, that He does not repay here in this mortal life; or rather He does repay even here a hundred-fold. For did not Paul leave here his tools, Peter his rod and hook, and Matthew his seat of custom? And was not the whole world opened to them more than to kings? Were not all things laid at their feet? Were they not appointed rulers, and lords? Did not men commit their lives into their hands? suspend themselves wholly upon their counsel, and enlist in their service? And do we not see many similar occurrences even now? Many men of poor and humble means, who did but handle the spade, and had hardly a sufficiency of necessary food, having but the character of monks, have been celebrated above all men, and honored of kings.

Are these things inconsiderable? Well, consider that these are but additions, the principal sum is stored up for the life to come. Despise riches, if you would have riches. If you would be truly rich, become poor. For such are the paradoxes of God. He would not have you rich from your own care, but from His grace. Leave these things to Me, He says; make spiritual things your concern, that you may know My power. Flee from that yoke of slavery, which riches impose. As long as you cleave to them, you are poor. When you despise them, you are doubly rich, in that such things shall flow in upon you from every side, and in that you shall want none of those things, which the multitude want. For not to possess much, but to need little, is to be rich indeed. The king, so long as he wants anything, differs not from the poor man. For this is poverty, to stand in need of others; and by this argument the king is poor, in so far as he stands in need of his subjects. But he that is crucified, to the world is not so; he wants for nothing; for his hands are sufficient for his subsistence, as Paul said, "These hands have ministered to my necessities, and to them that were with me." [Acts 20:34] These are his words who says, "As having nothing, yet possessing all things." [2 Corinthians 6:20] This is he who was thought a God by the inhabitants of Lystra. If you would obtain worldly things, seek Heaven; if you would enjoy things here, despise them. For, "Seek first the kingdom of God," He says, "and all these things shall be added unto you." [Matthew 6:33]

Why do you admire these trifles? Why long for things of no real worth? How long is one poor? how long a beggar? Raise your eyes to heaven, think of the riches there, and smile at gold; think of how little use it is; that the enjoyment of it lasts but for the present life, and that compared with eternity, the present life is as a grain of sand, or as a drop of water to the boundless ocean. This wealth is not a possession, it is not property, it is a loan for use. For when you die, willingly or unwillingly, all that you have goes to others, and they again give it up to others, and they again to others. For we are all sojourners; and the tenant of the house is more truly perchance the owner of it, for the owner dies, and the tenant lives, and still enjoys the house. And if the latter hires it, the other might be said to hire it too: for he built it, and was at pains with it, and fitted it up. Property, in fact, is but a word: we are all owners in fact but of other men's possessions. Those things only are our own, which we have sent before us to the other world. Our goods here are not our own; we have only a life interest in them; or rather they fail us during our lives. Only the virtues of the soul are properly our own, as almsgiving and charity. Worldly goods, even by those without, were called external things, because they are without us. But let us make them internal. For we cannot take our wealth with us, when we depart hence, but we can take our charities. But let us rather send them before us, that they may prepare for us an abode in the eternal mansions. [Luke 16:9]

Goods are named from use, not from lordship, and are not our own, and possessions are not a property but a loan. For how many masters has every estate had, and how many will it have! There is a sensible proverb, (and popular proverbs, when they contain any wisdom, are not to be despised,) "O field, how many men's have you been, and how many men's will you be?" This we should say to our houses and all our goods. Virtue alone is able to depart with us, and to accompany us to the world above. Let us then give up and extinguish that love of wealth, that we may kindle in us an affection for heavenly things. These two affections cannot possess one soul. For it is said, "Either he will hate the one, and love the other; or else he will hold to the one, and despise the other." [Matthew 6:24] Do you see a man with a long train of attendants, clearing a way along the streets, clothed in silken garments, riding aloft, and stiffening his neck? Be not overawed, but smile. As we laugh when we see children playing at kings, so laugh at his state, for it is no better than theirs, nor indeed so pleasant, for there is not the same innocence and simplicity as with children. With them it is laughter and pleasure, here is a man made ridiculous and contemptible.

Glorify God, Who has kept you free from this theatrical ostentation. For, if you will, humble as your station is, you may be higher than he who is exalted in his chariot. And why? Because, though his body is a little raised from the earth, his soul is fixed upon it, for "My strength," he says, "cleaves to my flesh" [Psalm 102:6], but thou in your spirit walkest in heaven. What though he has many attendants clearing his way? Is he more honored by this than his horse? And what an absurdity is it, to drive men before one to clear the way for a beast to pass! Then what sort of honor is it to bestride a horse? An honor shared by his slaves. Yet some are so vain of this, that they have it led after them even though they do not want it. What greater folly can there be? To wish to be distinguished by their horses, by the costliness of their garments, by their retinue! What can be more contemptible than glory which consists in horses, and servants? Are you virtuous? Use not such distinctions. Have ornaments in yourself. Be not indebted for your glory to the presence of others. To such honor the most wicked, corrupt, and base of men may attain; all indeed who are rich. Actors and dancers may ride on horseback with a servant running before them, yet are they but actors and dancers still. Their horses and attendants procure them no respect. For when the graces of the soul are wanting to such persons, the addition of these external things is superfluous and vain. And as when a wall is weak, or a body disordered, whatever you put upon it, it still remains unsound and decayed; so in this case; the soul continues the same, and receives no advantage from things without, not though the man wear a thousand ornaments of gold. Let us not therefore be anxious for such things. Let us withdraw ourselves from temporal things, and pursue greater, even spiritual distinctions, which will render us truly objects of veneration, that we also may obtain the blessings of futurity, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Source: Homily 11 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 3:16
Here he speaks of the economy of salvation given to us. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The church is the pillar of the world. Consider this mystery, and you may be struck with awe. For it is indeed a “great mystery,” and a “mystery of godliness,” and that is “without controversy” or question, for it is beyond all doubt. HOMILIES ON 1 TIMOTHY 11.Theodore of Mopsuestia: The “mystery” is the scriptural teaching concerning Christ.

Source: COMMENTARY ON 1 TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 3:16
“If you knew my essence and dignity, you would also know that of the Father. And henceforth you will know him, and you have seen him” (the former in future, the latter at present), that is, “through me.” Moreover by “sight” he meant knowledge by means of the understanding. For we can both see and fail to know persons whom we actually see, but we cannot both know and fail to know at the same time persons whom we know. That is why he declared, “And you have seen him,” just as Scripture says, “as he has been seen by angels also.” Even though his very essence was not, of course, seen, it said that he “has been seen,” clearly meaning “seen” in such a way as it was possible for the angels to see.

Source: HOMILIES ON JOHN 73.2
[AD 430] Augustine of Hippo on 1 Timothy 3:16
But when the fullness of time came, Wisdom was sent in the flesh, not to fill angels nor to be an angel, except insofar as she announced the Father’s plan which was also her own. She was sent not to be with men and in men, for this too had been done before, both in the Fathers and in the prophets, but that the Word itself might become flesh, that is, that it might become a man. This future mystery, when revealed, would likewise be the salvation of those wise and saintly men, who had been born of women before he himself was born of a virgin, and ever since it has been accomplished and preached, it is the salvation of all who believe, hope and love.

Source: ON THE TRINITY 4.20.27
[AD 458] Theodoret of Cyrus on 1 Timothy 3:16
The “mystery” is the sacred object of reverence, namely, that what was foreordained from the beginning and afterward became manifest.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 461] Leo the Great on 1 Timothy 3:16
No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For, the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time that Christ was born but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.

Source: SERMONS 23.4