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1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of God and prayer. 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.
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[AD 165] Justin Martyr on 1 Timothy 4:1
There were prophets a very long time ago more ancient than these who are reputed to be philosophers, blessed and righteous and dear to God. They spoke by a divine spirit, and they oracularly predicted future events which are now taking place. They are truly called prophets.… Past events and events now taking place compel us to agree with what was spoken by them. Furthermore they deserved to be believed because of the miracles which they performed, since they were glorifying God the Creator and Father of the universe and they were announcing the Christ coming from him, his Son. The false prophets who were filled with the deceitful and filthy spirit never did nor now do this. They dare to work various supposed miracles in order to impress men, and they glorify the spirits and demons of deceit.

Source: Dialogue with Trypho 1.7
[AD 215] Clement of Alexandria on 1 Timothy 4:1
Jam de iis, qui matrimonium abhorrent, dicit beatus Paulus: "In novissimis diebus deficient quid am a fide, attendentes spiritibus erroris, et doctrinis daemoniorum, prohibentium nubere, abstinere a cibis.".
erte "dicit Spiritus, quod in posterior bus temporibus deficient quid am a fide, attendentes spiritibus erroris, et doctrinis daemoniorum, in hypocrisi falsiloquorum, cauteriatam habentium conscientiam, et prohibentium nubere, abstinere a cibis quos Deus creavit ad participationem cum gratiarum actione fidelibus, et qui agnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est rejiciendum quod sumitur cure gratiarum actione. Sanctificatur enim per verb urn Dei et orationem? "

Source: Clement of Alexandria Stromata Book III
[AD 220] Tertullian on 1 Timothy 4:1
These are “the doctrines” of men and “of demons” that produce for itching ears of the spirit this world’s wisdom. This is what the Lord called “foolishness.” God “chose the foolish things of the world” to confound even philosophy itself. For philosophy is the material of the world’s wisdom, the rash interpreter of the nature and the providence (dispensations) of God.

Source: ON PRESCRIPTION AGAINST HERETICS 7
[AD 220] Tertullian on 1 Timothy 4:1
The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Timothy 4:1
What harshness, therefore, is here on our part, if we renounce (communion with) such as do not the will of God? What heresy, if we judge second marriage, as being unlawful, akin to adultery? For what is adultery but unlawful marriage? The apostle sets a brand upon those who were wont entirely to forbid marriage, who were wont at the same time to lay an interdict on meats which God has created. We, however, no more do away with marriage if we abjure its repetition, than we reprobate meats if we fast oftener (than others).

Source: On Monogamy
[AD 220] Tertullian on 1 Timothy 4:1
And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars." (Inburnt?) With what fires, prithee? The fires, I ween, which lead us to repeated contracting of nuptials and daily cooking of dinners! Thus, too, they affirm that we share with the Galatians the piercing rebuke (of the apostle), as "observers of days, and of months, and of years.

Source: On Fasting
[AD 235] Hippolytus of Rome on 1 Timothy 4:1
Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner with the Church. In respect, however, of their mode of life, they pass their days inflated with pride. They suppose, that by meats they magnify themselves, while abstaining from animal food, (and) being water-drinkers, and forbidding to marry, and devoting themselves during the remainder of life to habits of asceticism. But persons of this description are estimated Cynics rather than Christians, inasmuch as they do not attend unto the words spoken against them through the Apostle Paul. Now he, predicting the novelties that were to be hereafter introduced ineffectually by certain (heretics), made a statement thus: "The Spirit speaketh expressly, In the latter times certain will depart from sound doctrine, giving heed to seducing spirits and doctrines of devils, uttering falsehoods in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, to abstain from meats, which God has created to be partaken of with thanksgiving by the faithful, and those who know the truth; because every creature of God is good, and nothing to be rejected which is received with thanksgiving; for it is sanctified by the word of God and prayer." This voice, then, of the blessed Paul, is sufficient for the refutation of those who live in this manner, and plume themselves on being just; (and) for the purpose of proving that also, this (tenet of the Encratites) constitutes a heresy. But even though there have been denominated certain other heresies-I mean those of the Cainites, Ophites, or Noachites, and of others of this description-I have not deemed it requisite to explain the things said or done by these, test on this account they may consider themselves somebody, or deserving of consideration. Since, however, the statements concerning these appear to be sufficient, let us pass on to the cause of evils to all, (viz.,) the heresy of the Noetians. Now, after we have laid bare the root of this (heresy), and stigmatized openly the venom, as it were, lurking within it, let us seek to deter from an error of this description those who have been impelled into it by a violent spirit, as it were by a swollen torrent.

Source: The Refutation of All Heresies - Book 8
[AD 328] Alexander of Alexandria on 1 Timothy 4:1
Paul, too, having learnt these things from the Saviour, wrote, "In the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils which turn away from the truth."
[AD 328] Alexander of Alexandria on 1 Timothy 4:1
Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder. Indeed, having once purposed in their mind to wage war against Christ, they impugn also these words of his, “As the Father knows Me, even so know I the Father.” … Moreover, concerning these very men, warnings are not wanting to us, for the Lord foretold, “Take heed that you are not deceived: for many shall come in My name, saying, I am Christ; and the time draws near: do not go therefore after them.” Paul, too, having learned these things from the Savior, wrote, “In the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils which turn away from the truth.”

Source: EPISTLES ON THE ARIAN HERESY 2.4-5
[AD 373] Athanasius of Alexandria on 1 Timothy 4:1
Therefore it becomes us to watch, lest some deception be conveyed under the clothing of their phrases and they lead some away from the true faith. And if they venture to advance the opinions of Arius, when they see themselves proceeding in a prosperous course, nothing remains for us but to use great boldness of speech. For we are to remember the predictions of the apostle, which he wrote to forewarn us of such heresies and which it becomes us to repeat. For we know that, as it is written, “in the latter times some shall depart from the true faith, giving heed to seducing spirits and doctrines of devils, that turn from the truth.”

Source: TO THE BISHOPS OF EGYPT 2.20
[AD 386] Cyril of Jerusalem on 1 Timothy 4:1
That the Holy Spirit subsists, lives, speaks and foretells I have told you repeatedly on former occasions. Paul writes clearly to Timothy, “Now the Spirit expressly says that in later times some will depart from the faith.” This we see in the factions of former times and in our own day. How diverse and multiform are the errors of the heretics.

Source: Catechetical Lecture 17:33
[AD 397] Ambrose of Milan on 1 Timothy 4:1
As for me, indeed, would that they might have a will to hear, that they might believe—to hear with true love and meekness, as men seeking what is true and not assailing all truth. For it is written that we pay no heed to “endless fables and genealogies, which do rather raise disputes than set forward the godly edification, which is in faith. But the aim of the charge is love from a pure heart, and a good conscience, and faith unfeigned, whence some have erred and betaken themselves to empty babbling. For they are desirous of being teachers of the law, without understanding the words they say, nor the things whereof they speak with assurance.” In another place also the same apostle says, “Avoid foolish and ignorant questionings.” Such men, who sow disputes—that is to say, heretics—the apostle bids us leave alone. Of them he says in yet another place that “certain shall depart from the faith, giving heed to deceitful spirits and the doctrines of devils.”

Source: Exposition of the Christian Faith 2.15.133-34
[AD 407] John Chrysostom on 1 Timothy 4:1-3
"Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth."

As those who adhere to the faith are fixed on a safe anchor, so those who fall from the faith can nowhere rest; but after many wanderings to and fro, they are borne at last into the very gulf of perdition. And this he had shown before, saying, that some had "already made shipwreck concerning the faith," and now he says, "Now the Spirit speaks expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits." This is said of the Manichæans, the Encratites, and the Marcionites, and the whole of their tribe, that they should hereafter depart from the faith. Do you see that this departure from the faith is the cause of all the evils that follow!

But what is "expressly"? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for "the latter times," and a "departure from the faith," is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, "seducing spirits," since it was by these they were actuated in speaking such things. "Speaking lies in hypocrisy." This implies that they utter not these falsehoods through ignorance and unknowingly, but as acting a part, knowing the truth, but "having their conscience seared," that is, being men of evil lives.

But why does he speak only of these heretics? Christ had before said, "Offenses must need come" [Matthew 18:7], and he had predicted the same in his parable of the sower, and of the springing up of the tares. But here admire with me the prophetic gift of Paul, who, before the times in which they were to appear, specifies the time itself. As if he had said, Do not wonder, if, at the commencement of the faith, some endeavor to bring in these pernicious doctrines; since, after it has been established for a length of time, many shall depart from the faith. "Forbidding to marry, and commanding to abstain from meats." Why then has he mentioned no other heresies? Though not particularized, they are implied by the expressions of "seducing spirits and doctrines of demons." But he did not wish to instill these things into the minds of men before the time; but that which had already commenced, the case of meats, he specifies. "Which God has created to be received with thanksgiving of them which believe and know the truth." Why did he not say, by the unbelievers too? How by the unbelievers, when they exclude themselves from them by their own rules? But is not luxury forbidden? Certainly it is. But why? If good things are created to be received. Because He created bread, and yet too much is forbidden; and wine also, and yet excess is forbidden; and we are not commanded to avoid dainties as if they were unclean in themselves, but as they corrupt the soul by excess.

Source: Homily 12 on First Timothy
[AD 414] Nicetas of Remesiana on 1 Timothy 4:1
How could anyone be silent in regard to the divine authority of the Holy Spirit? The ancient prophets cried out, “These things say the Lord.” When Christ came, he also used this word “say” in his own person, “But I say unto you.” Listen now to what the prophets of the New Testament proclaim. Take the prophet Agabus in the Acts of the Apostles, “Thus says the Holy Spirit.” So, too, Paul to Timothy, “Now the Spirit expressly says …”

Source: POWER OF THE HOLY SPIRIT 15
[AD 430] Augustine of Hippo on 1 Timothy 4:1
Considering the signs mentioned by Gospel and prophecy which we see happening, would anyone deny that we ought to hope for the coming of the Lord? Manifestly, it is nearer and nearer every day. But the exact span of the nearness, that, as we said, “is not for you to know.” Notice when the apostle said this, “For our salvation is nearer than when we believed. The night is past and the day is at hand,” and look how many years have passed! Yet, what he said was not untrue. How much more probable is it to say now that the coming of the Lord is near when there has been such an increase of time toward the end! Certainly the apostle said, “The Spirit manifestly says that in the last times some shall depart from the faith.” Obviously, those were not yet the times of heretics such as he describes them in the same sentence, but they have now come. According to this, we seem to be in the last times, and the heretics seem to be a warning of the end of the world.

Source: LETTERS 199.8.22
[AD 430] Augustine of Hippo on 1 Timothy 4:1
The fulfillment of these predictions in the Manichaeans is as clear as day to all that know them and has already been proved as fully as time permits.

Source: REPLY TO FAUSTUS THE MANICHAEAN 15.10
[AD 202] Irenaeus on 1 Timothy 4:2
Did she in this way indicate Pandora and these men having their consciences seared
[AD 380] Apostolic Constitutions on 1 Timothy 4:2
If any bishop, or presbyter, or deacon does not on festival days partake of flesh or wine, let him be deprived, as "having a seared conscience"

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 384] Ambrosiaster on 1 Timothy 4:2
The seared conscience is a branded conscience, with the implication that they have been corrupted by falsehood which makes a mark on their consciences like a brand on skin.

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 4:2
“Speaking lies in hypocrisy.” This implies that they do not utter these falsehoods through ignorance and unknowingly but as acting a part, knowing the truth but “having their conscience seared,” for they are men who live evil lives.

Source: HOMILIES ON 1 TIMOTHY 12
[AD 407] John Chrysostom on 1 Timothy 4:2
In what way then is she a virgin who has fallen away from the faith, who has devoted herself to the deceivers, who obeys the demons and honors falsehood? In what way is she a virgin who has a seared conscience? For the virgin must be pure not only in body but also in soul if she is going to receive the holy bridegroom.… Virginity is defined by holiness of body and soul. But if a woman is unholy and impure in each respect, how could she be a virgin?… But she shows me a pale face, wasted limbs, a shabby garment and gentle glance.… What is the good of all that when the eye of the soul is bold, for what could be more audacious than that eye encouraging her real eyes to consider the objects of God’s creation as bad?

Source: ON VIRGINITY 5.2-6.1
[AD 428] Theodore of Mopsuestia on 1 Timothy 4:2
“Having their consciences seared” means not having a whole conscience, for they live the opposite of what they teach.

Source: COMMENTARY ON 1 TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 4:2
“Consciences seared” refers to their final numbing, the deadening of their consciences.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 202] Irenaeus on 1 Timothy 4:3
And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan.

Source: Against Heresies Book I
[AD 215] Clement of Alexandria on 1 Timothy 4:3
"And does not the ten-stringed psaltery indicate the Word Jesus, who is manifested by the element of the decad? And as it is befitting, before partaking of food, that we should bless the Creator of all; so also in drinking it is suitable to praise Him on partaking of His creatures.
[AD 215] Clement of Alexandria on 1 Timothy 4:3
It follows that celibacy is not particularly praiseworthy unless it arises through love of God. The blessed Paul says of those who show a distaste for marriage, “In the last days people will abandon the faith, attaching themselves to deceitful spirits and the teachings of demonic powers that they should abstain from food, at the same time forbidding marriage.” Again he says, “Do not let anyone disqualify you in forced piety of self-mortification and severity to the body.” … Well? Did not the righteous of past days share gratefully in God’s creation? Some of them married and produced children without loss of self-control.

Source: STROMATA 3.51-52
[AD 220] Tertullian on 1 Timothy 4:3
The apostle set a brand upon those who were inclined entirely to forbid marriage and who were determined to lay an interdict on meats which God has created. We, however, do not do away with marriage if we disavow its repetition, nor do we condemn meats if we fast oftener than others. It is one thing to regulate but another thing to do away with altogether.

Source: ON MONOGAMY 15
[AD 220] Tertullian on 1 Timothy 4:3
Thus runs Hebion's heresy. Such also as "forbid to marry" he reproaches in his instructions to Timothy. Now, this is the teaching of Marcion and his follower Apelles.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Timothy 4:3
Now, whence comes this halving of salvation, if not from a failure of goodness? What could have been a better proof of a perfect goodness, than the recovery of the whole man to salvation? Totally damned by the Creator, he should have been totally restored by the most merciful god. I rather think that by Marcion's rule the body is baptized, is deprived of marriage, is cruelly tortured in confession.

Source: Against Marcion Book I
[AD 220] Tertullian on 1 Timothy 4:3
Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God. And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars.

Source: On Fasting
[AD 235] Hippolytus of Rome on 1 Timothy 4:3
You forbid marriage, the procreation of children, (and) the abstaining from meats which God has created for participation by the faithful, and those that know the truth.
, and each receives from these a sufficient portion. No one, however, tastes these before the priest utters a blessing,

Source: Hippolytus Refutation of All Heresies Book VII
[AD 235] Hippolytus of Rome on 1 Timothy 4:3
Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ consistently with the church. In respect, however, of their ascetic mode of life, they pass their days inflated with pride. They suppose that by their choice of foods they magnify themselves. They abstain from animal food, [and] being water drinkers, forbid to marry, devoting themselves during the remainder of life to habits of asceticism. But persons of this description are viewed more as cynics than as Christians, inasmuch as they do not attend to the words spoken against them by the apostle Paul.

Source: THE REFUTATION OF ALL HERESIES 8.20
[AD 253] Origen of Alexandria on 1 Timothy 4:3
The Savior then commanded, “What God has joined together, let not man put asunder.” But man wishes to put asunder what God has joined together. He does this when, “falling away from the sound faith, he gives heed to seducing spirits and doctrines of demons, through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron, and by forbidding” them not only to commit fornication but even “to marry.” In this way he dissolves even those who before had been joined together by the providence of God.

Source: COMMENTARY ON MATTHEW 14.16
[AD 253] Origen of Alexandria on 1 Timothy 4:3
Do you still want me to show you what kind of fast it is appropriate for you to practice? Fast from every sin, take no food of malice, take no feasts of passion, do not burn with any wine of luxury. Fast from evil deeds, abstain from evil words, hold yourself from the worst evil thoughts. Do not touch the secret loaves of perverse doctrine. Do not desire the deceptive foods of philosophy which seduce you from truth. Such a fast pleases God. But “to abstain from the foods which God created to be received with thanksgiving by the faithful” and to do this with those who crucified Christ cannot be acceptable to God.… However, we do not say this that we may loosen the restraints of Christian abstinence.

Source: HOMILIES ON LEVITICUS 10.2
[AD 379] Basil of Caesarea on 1 Timothy 4:3
It should also be laid down as essential that continency is inexorably demanded of combatants for godliness, so that they may bring the body into subjection, “for every athlete exercises self-control in all things.” However, to avoid being classed with the enemies of God who are seared in their conscience and, therefore, abstain from food which God has made for the faithful to partake of with thanksgiving, we should taste each dish when occasion offers so as to indicate to those looking on that “all things are clean to the clean” and that “every creature of God is good and nothing to be rejected that is received with thanksgiving; for it is sanctified by the word of God and prayer.” The aim of continency must nevertheless be kept in mind also, to the extent that we satisfy our need with the plainer foods and those necessary to sustain life, avoiding the evil of taking our fill of them and abstaining absolutely from those foods whose sole purpose is to give delight.

Source: THE LONG RULES, Q.18.R.
[AD 386] Cyril of Jerusalem on 1 Timothy 4:3
Do not abhor meats as if they were taboo. The apostle evidently knew people like that, since he says that there are those “who forbid to marry and command to abstain from meats which God has created to be received with thanksgiving by those who believe.” If therefore you are abstaining from these things, let it not be as from things abominated, or your reward is lost, but as good things let them be transcended, in the quest of the fairer spiritual rewards that are set before you.

Source: Catechetical Lecture 4:27
[AD 395] Gregory of Nyssa on 1 Timothy 4:3
Let no one think … we are disregarding the institution of marriage. We are not ignorant of the fact that this also is not deprived of God’s blessing. But since there is sufficient support for it and since the common nature of man, bestowed on all who come to birth through marriage, automatically inclines in this direction—whereas virginity somehow goes against nature—it would be superfluous to go to the trouble of writing a plea for marriage or a eulogy of it. It is pointless to emphasize its indisputable inducement, I mean pleasure, unless there should be need of such words because of some people who tamper with the teachings of the church on marriage, whom the apostle calls “those having their conscience branded.”

Source: ON VIRGINITY 7
[AD 407] John Chrysostom on 1 Timothy 4:3
“Well,” someone says, “what do you expect us to do? To live in the mountains and become monks?” This question saddens me for this reason, that some think only monks to be truly concerned with decency and chastity. Yet surely Christ made his laws to apply to everyone.… Indeed, I do not “forbid marriage,” nor do I mean to block your access to pleasure, but I want you to have it in a chaste way, not shamefully or in a way deserving reproach and subject to endless misgivings. I do not insist that you live in the mountains and the deserts but that you be good and moderate and chaste, while dwelling in the midst of the city.

Source: HOMILIES ON MATTHEW 7.7
[AD 420] Jerome on 1 Timothy 4:3
Have I not, I would ask, in the very forefront of my work set the following preface: “We are no disciples of Marcion or of Manichaeus, to detract from marriage. Nor are we deceived by the error of Tatian, the chief of the Encratites, into supposing all cohabitation unclean. For he condemns and reprobates not marriage only but foods also which God has created for us to enjoy. We know that in a large house there are vessels not only of silver and of gold but of wood also and of earth. We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver and precious stones; others, on the contrary, hay, wood and stubble.”

Source: Letters 48.2
[AD 430] Augustine of Hippo on 1 Timothy 4:3
The fact that the Lord was invited and came to the wedding, even without considering the mystical meaning, was meant to affirm what he himself created. For there were going to be those, about whom the apostle spoke, who would forbid marriage and say that marriage is an evil and that the devil created it, although the same Lord in the Gospel, when asked whether a man is allowed to divorce his wife for any reason, replied that he is not allowed except in the case of fornication.

Source: TRACTATES ON JOHN 9.2
[AD 430] Augustine of Hippo on 1 Timothy 4:3
The church of God, established in the midst of much chaff and much cockle, tolerates many things, yet it does not approve or accept in silence or practice those things that are contrary to faith and good living. Therefore, what you wrote of certain brothers refraining from meat because they believe it to be unclean is very clearly against faith and sound doctrine.

Source: LETTERS 55.19.35-20.36
[AD 220] Tertullian on 1 Timothy 4:4
If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

Source: On the Apparel of Women Book II
[AD 379] Basil of Caesarea on 1 Timothy 4:4-5
This, assuredly, appeared to me to be ridiculous—to vow to abstain from pork. Therefore, teach them to refrain from foolish prayers and promises; nevertheless, allow the use to be a matter of indifference. No creature of God which is received with thanksgiving is to be rejected. Therefore, the vow is ridiculous; the abstinence is not necessary.

Source: LETTERS 199.28
[AD 395] Gregory of Nyssa on 1 Timothy 4:4-5
The whole of creation is in inward harmony, since the bond of concord is nowhere broken by the natural opposition. In the same way the divine wisdom also provides a blending and admixture of the sensible with the intelligible nature, so that all things equally participate in the good and no existing thing is deprived of a share in the higher nature. Now the sphere corresponding to the intelligible nature is a subtle and mobile essence, which by virtue of its special nature and its transcending the world has a great affinity with the intelligible. Yet, for the reason given, a superior wisdom provides a mingling of the intelligible with the sensible creation. In that way, as the apostle says, “no part of creation is to be rejected,” and no part fails to share in the divine fellowship. On this account the divine nature produces in man a blending of the intelligible and the sensible, just as the account of creation teaches.

Source: ADDRESS ON RELIGIOUS INSTRUCTION 6
[AD 395] Gregory of Nyssa on 1 Timothy 4:4-5
Let it be observed that there is no such thing in the world as evil irrespective of a will. Evil is not discoverable in a substance apart from willing. Every creature of God is good, and nothing of his “to be rejected.” All that God made was “very good.” But the habit of sinning entered as we have described, and with fatal quickness, into the life of man. From that small beginning spread into this infinitude of evil. Then that godly beauty of the soul which was an imitation of the Archetypal Beauty, like fine steel blackened with vicious rust, preserved no longer the glory of its familiar essence but was disfigured with the ugliness of sin.

Source: ON VIRGINITY 12
[AD 407] John Chrysostom on 1 Timothy 4:4-5
By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter and assert that these things proceed from it.… He lays down two positions. The first is that no creature of God is unclean. The second is that if it were to become so, you have a remedy: seal it, give thanks and glorify God, and all the uncleanness passes away.… So a thing is not unclean by nature but becomes so through your willful disobedience. What then, is not swine’s flesh unclean? By no means, when it is received with thanksgiving and with the seal. Nor is anything else. It is your unthankful disposition to God that is unclean.

Source: HOMILIES ON 1 TIMOTHY 12
[AD 407] John Chrysostom on 1 Timothy 4:4
Ver. 4. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving."

If it be the creature of God, it is good. For "all things," it is said, "were very good." [Genesis 1:31] By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it had become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.

Source: Homily 12 on First Timothy
[AD 430] Augustine of Hippo on 1 Timothy 4:4-5
Because sin or iniquity is not a seeking of things evil by nature but an abandonment of the better things, this is found written in Scripture. “Every creature is good.” Every tree that God planted in paradise was good. Man, therefore, did not desire anything evil by nature when he touched the forbidden tree. But by departing from what was better he himself committed an act that was evil.

Source: THE NATURE OF THE GOOD 34
[AD 430] Augustine of Hippo on 1 Timothy 4:4-5
It is not the uncleanness of meat that I fear, but the uncleanness of an incontinent appetite.

Source: Confessions 10.31.46
[AD 430] Augustine of Hippo on 1 Timothy 4:4-5
As there is an unconscious worship of idols and devils in the fanciful legends of the Manichaeans, so they knowingly serve the creature in their worship of the sun and the moon. And in what they call their service of the Creator they really serve their own fancy, and not the Creator at all. For they deny that God created those things which the apostle plainly declares to the creatures of God, when he says of food, “Every creature of God is good, and nothing to be refused, if it is received with thanksgiving.” This is sound doctrine.… The apostle praises the creature of God but forbids the worship of it. And in the same way Moses gives due praise to the sun and moon, while at the same time he states the fact of their having been made by God. They have been placed by him in their courses—the sun to rule the day, and the moon to rule the night.

Source: REPLY TO FAUSTUS THE MANICHAEAN 14.11
[AD 461] Leo the Great on 1 Timothy 4:4-5
The first cause of sin crept in from the enjoyment of food. What more salutary gift of God does our redeemed liberty use than that the will, which once did not know how to restrain itself from forbidden things, now knows how to restrain itself from lawful things? “Every creature of God is good, and nothing ought to be rejected, which is received with the giving of thanks.” We were not created to seek out all the riches of the world with a foul and shameless greed. We can restrain voluntarily from what is lawful.

Source: SERMONS 81.1
[AD 373] Athanasius of Alexandria on 1 Timothy 4:6
Virtues and vices are the food of the soul, which can feed on either one, turning to whichever one it wants to. If it is bent toward moral excellence, it will be fed by virtue—by righteousness, temperance, meekness, endurance. In other words, it’s just as St. Paul says, “being nourished by the word of truth.” That’s the way it was with our Lord, who said, “My food is to do the will of him who sent me.”

Source: FESTAL LETTERS 1.5
[AD 407] John Chrysostom on 1 Timothy 4:6
Ver. 6. "If you put the brethren in remembrance of these things, you shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto you have attained."

What are the things here meant? The same which he had before mentioned, that "great is the mystery"; that to abstain from meats is the doctrine of devils, that they are "cleansed by the word of God and prayer."

Source: Homily 12 on First Timothy
[AD 250] Marcus Minucius Felix on 1 Timothy 4:7
"And, not content with this wild opinion, they add to it and associate with it old women's fables:
[AD 253] Origen of Alexandria on 1 Timothy 4:7
Let the church of God, therefore, in this spiritual way understand the births, in this way receive the procreations, in this way uphold the deeds of the fathers with a fitting and honorable interpretation and in this way not disgrace the words of the Holy Spirit with foolish rabbinic fables4 but reckon them to be full of honor, full of virtue and usefulness.

Source: HOMILIES ON GENESIS 6.3
[AD 330] Arnobius of Sicca on 1 Timothy 4:7
Eing uncovered, be dispersed in the bosom of the earth, did she indeed wash and anoint them with fragrant gums before wrapping and covering them with his dress? For whence could the violet's sweet scent have come had not the addition of those ointments modified the putrefying smell of the member? Pray, when you read such tales, do you not seem to yourselves to hear either girls at the loom wiling away their tedious working hours, or old women seeking diversions for credulous children,
[AD 373] Athanasius of Alexandria on 1 Timothy 4:7
Therefore St. Paul urges us to exercise our faith in the face of troubles. Having already come through them victoriously, he said, “Therefore I take pleasure in persecutions and weaknesses.” In another place he said, “Exercise yourself in godliness.” He knew that those who choose to live godly lives are going to be persecuted, so he wanted his disciples to be aware of the difficulties they would face. Then when the trials and afflictions did come, they would have built up enough strength to handle them easily. You yourself know that when you’ve been looking forward to something, even if it’s hard, you experience a secret joy when it actually comes.

Source: FESTAL LETTERS 10.3
[AD 379] Basil of Caesarea on 1 Timothy 4:7
Surely only an infantile mind, like a baby who can only drink milk, is ignorant of the great mystery of our salvation. Education progresses gradually. The school of righteousness attempts to bring us to maturity by first teaching us easy, elementary lessons suited for our limited intelligence. Then God, who provides us with every good thing, leads us to the truth, by gradually accustoming our darkened eyes to its great light. In the deep reaches of his wisdom and the unsearchable judgments of his intelligence, he spares our weakness and prescribes a gentle treatment. He knows our eyes are accustomed to dim shadows, so he uses these at first.

Source: ON THE HOLY SPIRIT 14.33
[AD 407] John Chrysostom on 1 Timothy 4:7
Ver. 7. "But refuse profane and old wives' fables, and exercise yourself rather unto godliness."

"Putting them in remembrance," he says; here you observe no authority; but all is condescension: he does not say "commanding" or "enjoining," but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, "being nourished up," he says, meaning to imply constancy in application to these things.

For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, "being nourished up"? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply.

"But refuse profane and old wives' fables." By these are meant Jewish traditions, and he calls them "fables," either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? "Profane and old wives' fables," he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. "Exercise yourself unto godliness." That is, unto a pure faith and a moral life; for this is godliness. So then we need "exercise."

Source: Homily 12 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 4:7
By these are meant Jewish traditions, and he calls them “fables,” either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious.

Source: HOMILIES ON 1 TIMOTHY 12
[AD 428] Theodore of Mopsuestia on 1 Timothy 4:7
Paul is here rejecting apocryphal books that profess to contain his teaching or that of other apostles but that are really misrepresentations of that teaching.

Source: COMMENTARY ON 1 TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 4:7
“Godless wives tales” are Jewish speculations in the form of false interpretations of the law and its proper observance.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 397] Ambrose of Milan on 1 Timothy 4:8
Some indeed put it thus, “Incline my heart unto Thy testimonies and not to what is useful.” The reference is to that kind of usefulness which is always on the watch for making gains in business and has been bent and diverted by the habits of men to the pursuit of money. For as a rule most people call that only useful which is profitable, but we are speaking of that kind of usefulness which is sought in earthly loss “that we may gain Christ,” whose gain is “godliness with contentment.” Great, too, is the gain whereby we attain to godliness, which is rich with God, not indeed in fleeting wealth but in eternal gifts, and in which rests no uncertain trial but grace constant and unending. There is therefore a usefulness connected with the body, and also one that has to do with godliness, according to the apostle’s division, “Bodily exercise profits a little, but godliness is profitable for all things.”

Source: On the Duties of the Clergy 2.6.26-27
[AD 407] John Chrysostom on 1 Timothy 4:8
Ver. 8. "For bodily exercise profits little." This has by some been referred to fasting; but away with such a notion! For that is not a bodily but a spiritual exercise. If it were bodily it would nourish the body, whereas it wastes and makes it lean, so that it is not bodily. Hence he is not speaking of the discipline of the body. What we need, therefore, is the exercise of the soul. For the exercise of the body has no profit, but may benefit the body a little, but the exercise of godliness yields fruit and advantage both here and hereafter.

"This is a faithful saying," that is, it is true that godliness is profitable both here and hereafter. Observe how everywhere he brings in this, he needs no demonstration, but simply declares it, for he was addressing Timothy.

So then even here, we have good hopes? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!

Source: Homily 12 on First Timothy
[AD 430] Augustine of Hippo on 1 Timothy 4:8
“Godliness,” then, “which is the true worship of God, is profitable to all things,” since it deflects or blunts the troubles of this life and leads to that other life, our salvation, where we shall suffer no evil and enjoy the supreme and everlasting good. I exhort you as I do myself to pursue this happiness more earnestly and to hold to it with strong constancy.

Source: LETTERS 155.2.17
[AD 435] John Cassian on 1 Timothy 4:8
St. Paul is plainly referring to this when he says, “bodily exercise is profitable for a little, but godliness” (by which he surely means charity) “is profitable for all things, having the promise of the life that now is and of the life to come.” What is said to be profitable for a little cannot be profitable forever and cannot (of itself) bring a man to the perfect life. The phrase “for a little” might mean one of two things. It might mean “for a short time,” since these bodily exercises are not going to last as long as the man who practices them. Or it might mean “only of little profit.” Corporal austerity brings the first beginnings of progress, but it does not beget that perfect charity which has the promise of this life and the life to come.

Source: CONFERENCES 1.10
[AD 532] Pseudo-Dionysius the Areopagite on 1 Timothy 4:8
On those, again, who pause and refresh themselves in the course as they are moved or as they are able, let us not press very hard:
[AD 108] Ignatius of Antioch on 1 Timothy 4:10
But ye, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. Ye are complete in Christ Jesus, "who is the Saviour of all men, specially of them that believe."

Source: Epistle of Ignatius to the Ephesians
[AD 215] Clement of Alexandria on 1 Timothy 4:10
And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men "says the apostle, "but especially of those who believe."

Source: Clement of Alexandria Stromata Book VI
[AD 220] Tertullian on 1 Timothy 4:10
"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.

Source: On Modesty
[AD 253] Origen of Alexandria on 1 Timothy 4:10
Our reply to this is that he attributes to us statements which we do not make. For we both read and know that God “loves everything that exists and hates nothing that he has made; for he would never have made anything if he had hated it.” … He is also called “Savior of all men, especially of those who believe,” and his Christ is “a propitiation for our sins, but not for ours only, but also for the whole world.” … But now, according to our preaching, Jesus who is called the Christ of God by a certain traditional usage in the Bible has come on behalf of sinners in all places, that they may forsake their sin and entrust themselves to God.

Source: AGAINST CELSUS 4.28
[AD 380] Apostolic Constitutions on 1 Timothy 4:10
We also, following our teacher Christ, “who is the Savior of all men, especially of those that believe.” are obliged to say that there are two ways. One is the way of life, the other of death. These have no comparison one with another, for they are very different, or rather entirely separate. The way of life is that of nature, but that of death was afterwards introduced—it not being according to the mind of God but from the snares of the adversary.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 395] Gregory of Nyssa on 1 Timothy 4:10
The Savior of all, especially of believers, is spoken of by the apostle as one. Yet no one argues from this expression that the Son does not save believers or that those who share in salvation receive it apart from the Spirit. But God who is over all is the Savior of all, while the Son brings salvation to effect by the grace of the Spirit. Yet on this account Scripture does not call them three Saviors, although salvation is recognized to come from the holy Trinity.

Source: AN ANSWER TO ABLABIUS: THAT WE SHOULD NOT THINK OF SAYING THERE ARE THREE GODS
[AD 407] John Chrysostom on 1 Timothy 4:10
Ver. 10. "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe."

This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

It is then the last time. For "in the latter times," he says, "some shall depart from the faith." "Forbidding to marry." And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity.

"Forbidding to marry," he says, "and commanding to abstain from meats, which God has created to be received with thanksgiving of them which believe and know the truth." It is well said, "who know the truth." The former things then were a type. For nothing is unclean by nature, but it becomes so through the conscience of him that partakes of it. And what was the object of the prohibition of so many meats? To restrain excessive luxury. But had it been said, "eat not for the sake of luxury," it would not have been borne. They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, "Jeshurun waxed fat, and kicked." [Deuteronomy 32:15] Another cause of these prohibitions might be, that being straitened for other food, they might be reduced to slaughter sheep and oxen; he therefore restrained them from other things, on account of Apis and the calf, which was an abomination, ungrateful, polluted, and profane.

"Put them in remembrance of these things, meditate upon these things," for by the expression, "nourished up in the words of faith and sound doctrine," is implied that he should not only recommend these things to others, but himself practice them. For he says, "Nourished up in the words of faith, and of good doctrine, whereunto you have attained. But refuse profane and old wives' fables." Why does he not say, abstain from them, but "refuse"? He thus intimates that they should be utterly rejected. His meaning is, that he should not enter into any disputation with the teachers of them, but recommend to his own people the things prescribed above. For nothing is to be gained by contending with perverse men, unless where it might have an injurious effect, if we were supposed from weakness to decline arguing with them.

"But exercise yourself unto godliness," that is, unto a pure life, and the most virtuous conversation. He that exercises himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. "Exercise yourself," he says, "unto godliness; for bodily exercise profits little, but godliness is profitable for all things, having the promise of the life that now is, and of that which is to come." And why, says one, does he mention this bodily exercise? To show by comparison the superiority of the other, in that the former is of no solid advantage, though it is attended with many toils, while the latter has a lasting and abundant good. As when he bids women "adorn themselves, not with broidered hair, or gold, or costly array: but which becomes women possessing godliness; with good works." [1 Timothy 2:9-10]

Moral. "This is a faithful saying, and worthy of all acceptation. For therefore we both labor and suffer reproach." Did Paul then suffer reproach, and are you impatient? Did Paul labor, and would you live luxuriously? But had he lived luxuriously, he would never have attained such great blessings. For if worldly goods, which are uncertain and perishable, are never gained by men without labor and pains, much less are spiritual. Well, says one, but some inherit them. Yet even when inherited they are not guarded and preserved without labor, and care, and trouble, no less than those have that have gained them. And I need not say that many who have toiled and endured hardships have been disappointed at the very entrance of the harbor, and an adverse wind has caused the wreck of their hopes, when they were upon the point of possession. But with us there is nothing like this. For it is God who promised, and that "hope makes not ashamed." [Romans 5:5] You who are conversant with worldly affairs, do you not know how many men, after infinite toils, have not enjoyed the fruit of their labors, either being previously cut off by death, or overtaken by misfortune, or assailed by disease, or ruined by false accusers, or some other cause, which amidst the variety of human casualties, has forced them to go with empty hands?

But do you not see the lucky men, says one, who with little labor acquire the good things of life? What good things? Money, houses, so many acres of land, trains of servants, heaps of gold and silver? Can you call these good things, and not hide your head for shame? A man called to the pursuit of heavenly wisdom, and gaping after worldly things, and calling them "goods," which are of no value! If these things are good, then the possessors of them must be called good. For is not he good, who is the possessor of what is good? But when the possessors of these things are guilty of fraud and rapine, shall we call them good? For if wealth is a good, but is increased by grasping, the more it is increased, the more will its possessor be considered to be good. Is the grasping man then good? But if wealth is good, and increases by grasping, the more a man grasps, the better he must be. Is not this plainly a contradiction? But suppose the wealth is not gained wrongfully. And how is this possible? So destructive a passion is avarice, that to grow rich without injustice is impossible. This Christ declared, saying, "Make to yourselves friends of the Mammon of unrighteousness." [Luke 16:19] But what if he succeeded to his father's inheritance? Then he received what had been gathered by injustice. For it was not from Adam that his ancestor inherited riches, but, of the many that were before him, some one must probably have unjustly taken and enjoyed the goods of others. What then? He says, did Abraham hold unrighteous wealth; and Job, that blameless, righteous, and faithful man, who "feared God and eschewed evil"? Theirs was a wealth that consisted not in gold and silver, nor in houses, but in cattle. Besides this, he was enriched by God. And the author of that book, relating what happened to that blessed man, mentions the loss of his camels, his mares and asses, but does not speak of treasures of gold or silver being taken away. The riches of Abraham too were his domestics. What then? Did he not buy them? No, for to this very point the Scripture says, that the three hundred and eighteen were born in his house. [Genesis 19:14] He had also sheep and oxen. Whence then did he send gold to Rebekah? [Genesis 24:22; 12:16] From the gifts which he received from Egypt without violence or wrong.

Tell me, then, whence are you rich? From whom did you receive it, and from whom he who transmitted it to you? From his father and his grandfather. But can you, ascending through many generations, show the acquisition just? It cannot be. The root and origin of it must have been injustice. Why? Because God in the beginning made not one man rich, and another poor. Nor did He afterwards take and show to one treasures of gold, and deny to the other the right of searching for it: but He left the earth free to all alike. Why then, if it is common, have you so many acres of land, while your neighbor has not a portion of it? It was transmitted to me by my father. And by whom to him? By his forefathers. But you must go back and find the original owner. Jacob had wealth, but it was earned as the hire of his labors.

But I will not urge this argument too closely. Let your riches be justly gained, and without rapine. For you are not responsible for the covetous acts of your father. Your wealth may be derived from rapine; but you were not the plunderer. Or granting that he did not obtain it by robbery, that his gold was cast up somewhere out of the earth. What then? Is wealth therefore good? By no means. At the same time it is not bad, he says, if its possessor be not covetous; it is not bad, if it be distributed to the poor, otherwise it is bad, it is ensnaring. "But if he does not evil, though he does no good, it is not bad," he argues. True. But is not this an evil, that you alone should have the Lord's property, that you alone should enjoy what is common? Is not "the earth God's, and the fullness thereof"? If then our possessions belong to one common Lord, they belong also to our fellow-servants. The possessions of one Lord are all common. Do we not see this the settled rule in great houses? To all is given an equal portion of provisions, for it proceeds from the treasures of their Lord. And the house of the master is opened to all. The king's possessions are all common, as cities, market-places, and public walks. We all share them equally.

Mark the wise dispensation of God. That He might put mankind to shame, He has made certain things common, as the sun, air, earth, and water, the heaven, the sea, the light, the stars; whose benefits are dispensed equally to all as brethren. We are all formed with the same eyes, the same body, the same soul, the same structure in all respects, all things from the earth, all men from one man, and all in the same habitation. But these are not enough to shame us. Other things then (as we have said) He has made common, as baths, cities, market-places, walks. And observe, that concerning things that are common there is no contention, but all is peaceable. But when one attempts to possess himself of anything, to make it his own, then contention is introduced, as if nature herself were indignant, that when God brings us together in every way, we are eager to divide and separate ourselves by appropriating things, and by using those cold words "mine and yours." Then there is contention and uneasiness. But where this is not, no strife or contention is bred. This state therefore is rather our inheritance, and more agreeable to nature. Why is it, that there is never a dispute about a market-place? Is it not because it is common to all? But about a house, and about property, men are always disputing. Things necessary are set before us in common; but even in the least things we do not observe a community. Yet those greater things He has opened freely to all, that we might thence be instructed to have these inferior things in common. Yet for all this, we are not instructed.

But as I said, how can he, who is rich, be a good man? When he distributes his riches, he is good, so that he is good when he has ceased to have it, when he gives it to others; but while he keeps it himself, he is not good. How then is that a good which being retained renders men evil, being parted with makes them good? Not therefore to have wealth, but to have it not, makes one appear to be good. Wealth therefore is not a good. But if, when you can receive it, you receive it not, again you are good.

If then we are good, when having it, we distribute it to others; or when offered to us we refuse it, and if we are not good, when we receive or gain it, how can it be a good thing in itself? Call it not therefore a good. You possess it not, because you think it a good, because you are anxious to possess it. Cleanse your mind, and rectify your judgment, and then you will be good. Learn what are really goods. What are they? Virtue and benevolence. These and not that, are truly good. According to this rule, the more charitable you are, the more good you will be considered. But if you are rich, you are no longer good. Let us therefore become thus good, that we may be really good, and may obtain the good things to come in Jesus Christ, with whom, etc.

Source: Homily 12 on First Timothy
[AD 430] Augustine of Hippo on 1 Timothy 4:10
But in the Lord’s own very humility (in consenting to be baptized by John) there is a marvelous medicine; one was baptizing, the other healing. You see, if Christ is the Savior of all, especially of the faithful—it is the apostle’s judgment, and a true one, that Christ is the Savior of all—then nobody may say, “I have no need of a savior.” If you say this, you are not bowing humbly to the doctor’s orders but perishing in your disease.

Source: SERMONS 292.4
[AD 407] John Chrysostom on 1 Timothy 4:11
In some cases it is necessary to command, in others to teach. If you command in cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach.… Not to profess Judaism should be a simple command, but teaching is required when you would lead people persuasively to part with their possessions, to live chastely, or when you would discourse on faith.… But where the salvation of others is concerned, command and interpose with authority. This is not a case for moderation but for authority, lest the common good suffer.

Source: HOMILIES ON 1 TIMOTHY 13
[AD 407] John Chrysostom on 1 Timothy 4:11-14
"These things command and teach. Let no man despise your youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in you, which was given you by prophecy, with the laying on of the hands of the presbytery."

In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: "Command and teach." When a man uses amulets, or does anything of that kind, knowing it to be wrong, he requires only a command; but he who does it ignorantly, is to be taught his error. "Let no one despise your youth."

Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise your youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise you on account of your youth. For as long as your life is a counterpoise, you will not be despised for your youth, but even the more admired: therefore he proceeds to say,

"But be thou an example of the believers in word, in conversation, in charity, in faith, in purity." In all things showing yourself an example of good works: that is, be yourself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. "In word," that he may speak with facility, "in conversation, in charity, in faith, in" true "purity, in temperance."

"Till I come give attendance to reading, to exhortation, to doctrine."

Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, "Till I come." Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. "Till I come," he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.

"Neglect not the gift that is in you, which was given you by prophecy."

Here he calls teaching prophecy.

"With the laying on of the hands of the presbytery." He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.

Source: Homily 13 on First Timothy
[AD 108] Ignatius of Antioch on 1 Timothy 4:12
Now it becomes you also not to treat your bishop too familiarly on account of his youth, but to yield him all reverence, having respect to the power of God the Father, as I have known even holy presbyters do, not judging rashly, from the manifest youthful appearance [of their bishop], but as being themselves prudent in God, submitting to him, or rather not to him, but to the Father of Jesus Christ, the bishop of us all. It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of Him who has wired us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible. And all such conduct has reference not to man, but to God, who knows all secrets.

Now it becomes you also not to despise the age of your bishop, but to yield him all reverence, according to the will of God the Father, as I have known even holy presbyters do, not having regard to the manifest youth [of their bishop], but to his knowledge in God; inasmuch as "not the ancient are [necessarily] wise, nor do the aged understand prudence; but there is a spirit in men." For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man's wife. Samuel also, when he was but a little child, reproved Eli, who was ninety years old, for giving honour to his sons rather than to God. In like manner, Jeremiah also received this message from God, "Say not, I am a child." Solomon too, and Josiah, [exemplified the same thing.] The former, being made king at twelve years of age, gave that terrible and difficult judgment in the case of the two women concerning their children. The latter, coming to the throne when eight years old cast down the altars and temples [of the idols], and burned down the groves, for they were dedicated to demons, and not to God. And he slew the false priests, as the corrupters and deceivers of men, and not the worshippers of the Deity. Wherefore youth is not to be despised when it is devoted to God. But he is to be despised who is of a wicked mind, although he be old, and full of wicked days. Timothy the Christ-bearer was young, but hear what his teacher writes to him: "Let no man despise thy youth, but be thou an example of the believers in word and in conduct." It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, "They have not mocked thee, but Me." And Moses declares, "For their murmuring is not against us, but against the Lord God." No one of those has, [in fact, ] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan beheaded for the same reason. Uzziah, when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.

Source: Epistle of Ignatius to the Magnesians
[AD 215] Clement of Alexandria on 1 Timothy 4:12
And again, to him who desires to become a Gnostic, it is written, "But be thou an example of the believers, in word, in conversation, in love, in faith, in purity."

Source: Clement of Alexandria Stromata Book IV
[AD 258] Cyprian on 1 Timothy 4:12
But if, further, he shall harass and provoke you with his insults, you must exercise against him the power of your dignity, by either deposing him or excommunicating him. For if the Apostle Paul, writing to Timothy, said, "Let no man despise thy youth"

Source: Epistle LXIV
[AD 373] Athanasius of Alexandria on 1 Timothy 4:12
But the wise servants of the Lord, who have really put on the new nature created in the likeness of God, listen to what he says. They apply to themselves the commandment given to Timothy, “Set an example for the believers in speech, in conduct, in love, in faith, in purity.” They keep the Easter feast so properly that even unbelievers, seeing their orderliness, must say, “God is truly with them.”

Source: FESTAL LETTERS 2.4
[AD 379] Basil of Caesarea on 1 Timothy 4:12
So, then, the supeio guide is to be mindful of the apostle’s pecept, “Be an example to the faithful.” He should make his life a shining model fo the obsevance of evey commandment of the Lod, so that thee may be no excuse fo those unde his guidance to think the Lod’s commands impossible o eadily to be set aside. He should conside fist, then, that which is fist in impotance. He should be, by the love of Chist, so confimed in humility that, even if he is silent, the example of his actions may affod moe effective instuction than any wods. If, indeed, the goal of Chistianity is the imitation of Chist accoding to the measue of his incanation, insofa as is confomable with the vocation of each individual, they who ae entusted with the guidance of many othes ae obliged to animate those still weake than themselves, by thei assistance, to the imitation of Chist. The Long Rules, q...
[AD 379] Basil of Caesarea on 1 Timothy 4:12
So, then, the superior guide is to be mindful of the apostle’s precept, “Be an example to the faithful.” He should make his life a shining model for the observance of every commandment of the Lord, so that there may be no excuse for those under his guidance to think the Lord’s commands impossible or readily to be set aside. He should consider first, then, that which is first in importance. He should be, by the love of Christ, so confirmed in humility that, even if he is silent, the example of his actions may afford more effective instruction than any words. If, indeed, the goal of Christianity is the imitation of Christ according to the measure of his incarnation, insofar as is conformable with the vocation of each individual, they who are entrusted with the guidance of many others are obliged to animate those still weaker than themselves, by their assistance, to the imitation of Christ.

Source: THE LONG RULES, Q.43.R
[AD 407] John Chrysostom on 1 Timothy 4:12
For what reason then does he write only to Titus and Timothy? It is because he had already committed the care of churches to them, and certain specified places had been assigned to them, but the others were listening in to what he said to them. For so preeminent in virtue was Timothy that his youth was no impediment to his promotion; therefore he writes, “Let no man despise your youth.” … For where there is virtue, all other things are superfluous, and there can be no impediment.

Source: HOMILIES ON 1 TIMOTHY, ARGUMENT 2
[AD 430] Augustine of Hippo on 1 Timothy 4:12
In what way is it said that bad shepherds kill the sheep? By leading bad lives, by setting a bad example. Was it for nothing that a servant of God was told, one prominent among the members of the supreme shepherd, “Offering yourself in all company as an example of good works”; and “Be a model to the faithful”. You see, even a strong sheep often enough, when he notices his pastor leading a bad life, if his eyes wander from the rules of the Lord and are attracted by human considerations, begins to say to himself, “If my pastor lives like that, who am I not to behave as he does?” He has killed a strong sheep. So if he has killed a strong sheep, what must he be doing for the others, seeing that by his bad life he has slaughtered what he hadn’t fattened himself, but has found fat and sturdy?

Source: Sermons 46.9
[AD 430] Augustine of Hippo on 1 Timothy 4:12
However, the life of the speaker has greater weight in determining whether he is obediently heard than any grandness of eloquence. For he who speaks wisely and eloquently but lives wickedly may benefit many students, even though, as it is written, he “may be unprofitable to his own soul.” … And thus they benefit many by preaching what they do not practice; but many more would be benefitted if they were to do what they say. For there are many who seek a defense of their evil lives in those of their superiors and teachers, responding in their hearts or, if it breaks forth so far, with their lips, and saying, “Why do you not do what you preach that I do?” Thus it happens that they do not obediently hear one who does not hear himself, and they condemn the word of God which is preached to them along with the preacher himself. Hence, when the apostle, writing to Timothy, said, “Let no man despise thy youth,” he added the reason why he was not to be despised and said, “but be an example of the faithful in word, in conduct, in charity, in faith, in chastity.”

Source: ON CHRISTIAN DOCTRINE 4.27.59-60
[AD 430] Augustine of Hippo on 1 Timothy 4:12
There is no way of resisting the temptation to pride except by instilling the fear and love of God, through frequent pondering of the sacred books. But he who does this must show himself a model of patience and humility by attributing to himself less honor than is offered, neither swallowing all nor refusing all from those who honor him. What praise and honor he accepts he must not receive for himself—for he should refer all to God and despise human things—but for the sake of those whom he could not help if he were to lose dignity by too great self-depreciation. Applicable to this is the saying, “let no man despise your youth,” recalling that he who said that said in another place, “If I yet pleased men, I should not be the servant of Christ.”

Source: Letters 22.2.7
[AD 253] Origen of Alexandria on 1 Timothy 4:13
Now “every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old.” Therefore, it clearly follows by “conversion of the proposition,” as it is called, that every one who does not bring forth out of his treasury things new and old is not a scribe who has been made a disciple for the kingdom of heaven. We must endeavor, therefore, in every way to gather in our heart, “by giving heed to reading, to exhortation, to teaching” and by “meditating in the law of the Lord day and night.” We must observe not only the new oracles of the Gospels and of the apostles and their revelation but also the old things in the law “which has the shadow of the good things to come” and in the prophets who prophesied in accordance with them.

Source: COMMENTARY ON MATTHEW 10.15
[AD 407] John Chrysostom on 1 Timothy 4:13
In what did St. Paul surpass the rest of the apostles?… Is it not because of the excellence of his epistles? By this he has helped and will help and, as long as the human race remains, will never stop helping the faithful, not only of his own time but from that day to this and those who shall believe until the coming of Christ. For his writings fortify the churches all over the world like a wall of steel.… His writings are not only useful to us for the refutation of false doctrine and the establishment of the true, but they help us very greatly, too, in living a good life.… These facts are enough to show that he took great pains over this part of his work. But listen also to what he says to his disciple in a letter, “Give heed to reading, to exhortation, to teaching.”

Source: ON THE PRIESTHOOD 4.7
[AD 407] John Chrysostom on 1 Timothy 4:13
It is not possible, I say, not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 19.5
[AD 542] Caesarius of Arles on 1 Timothy 4:13
In addition, if grief and trouble, even perils and reproaches from an unlearned people are stirred up as the result of a spirit of animosity, bear them with courage and constancy. Look rather to our Lord and Savior, the true shepherd who condescended to suffer, not only tribulation but even death, for the sake of the sheep. It is necessary for you to bear many adversities, if you want to preserve right doctrine and continuously to preach the word of God as it is expedient to do. The precepts of justice are always bitter to those who lead a wicked life. For this reason I exhort you today in the sight of God and his angels, and I declare with the voice of the apostle, “Devote yourself to the reading of Scripture, to preaching and teaching.”

Source: SERMONS 230.4
[AD 407] John Chrysostom on 1 Timothy 4:14
Here he calls teaching “prophecy.”

Source: HOMILIES ON 1 TIMOTHY 13
[AD 407] John Chrysostom on 1 Timothy 4:14
If you are willing, you will have more success with each other than we can have. For you both are with one another for a longer time, and you know more than we of each other’s affairs. Further, you are not ignorant of each other’s failings, and you have more freedom of speech, and love and intimacy. These are no small advantages for teaching but great and opportune moments for it. You will be more able than we both to reprove and exhort. And not this only, but because I am but one, whereas you are many; and you will be able, however many, to be teachers. Therefore I entreat you, do not “neglect this gift.”

Source: HOMILIES ON HEBREWS 30.1
[AD 407] John Chrysostom on 1 Timothy 4:14
He speaks here not of presbyters but of bishops. For presbyters cannot be supposed to have ordained a bishop.

Source: HOMILIES ON 1 TIMOTHY 13
[AD 420] Jerome on 1 Timothy 4:14
The apostle clearly teaches that presbyters are the same as bishops.… Writing to Titus the apostle says, “For this cause I left you in Crete, that you should set in order the things that are wanting, and appoint presbyters in every city, as I had instructed. If any be blameless, the husband of one wife, having believing children not accused of wantonness or unruly. For a bishop must be blameless as the steward of God.” And to Timothy he says, “Neglect not the gift of prophecy that is in you, which was given you through the laying on of hands of the presbytery.”

Source: Letters 146.1
[AD 428] Theodore of Mopsuestia on 1 Timothy 4:14
Those whom he calls presbyters in this passage are not those whom we now call by that name—Paul does not usually allow to presbyters as such the power of ordination by the laying on of hands. Rather he says that the gathering of the apostles was present with him when he laid hands in his ordination. He calls this the “council of presbyters” as a designation of honor. It is in accordance with this custom that at the ordination of a bishop not one, but the multitude of bishops present, implement the ordination.

Source: COMMENTARY ON 1 TIMOTHY
[AD 220] Tertullian on 1 Timothy 4:15
If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is "wholly in them." If he is singing a psalm, he satisfies himself.

Source: On Exhortation to Chastity
[AD 407] John Chrysostom on 1 Timothy 4:15
Ver. 15. "Meditate upon these things; give yourself wholly to them."

Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.

Source: Homily 13 on First Timothy
[AD 140] Pseudo-Clement on 1 Timothy 4:16
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. [1 Timothy 4:16] For it is no small reward to turn back a wandering and perishing soul for its salvation. [James 5:19-25]

Source: Second Epistle To The Corinthians (Pseudo-Clement)
[AD 407] John Chrysostom on 1 Timothy 4:16
Ver. 16. "Take heed," he says, "unto yourself, and unto the doctrine: continue in them." That is, take heed to yourself, and teach others also.

"For in so doing you shall both save yourself and them that hear you."

It is well said, "You shall save yourself." For he that is "nourished up in the words of sound doctrine," first receives the benefit of it himself. From admonishing others, he is touched with compunction himself. For these things are not said to Timothy only, but to all. And if such advice is addressed to him, who raised the dead, what shall be said to us? Christ also shows the duty of teachers, when He says, "The kingdom of heaven is like an householder, who brings forth out of his treasure things new and old." [Matthew 13:52] And the blessed Paul gives the same advice, that "we through patience and comfort of the Scriptures might have hope." [Romans 15:4] This he practiced above all men, being brought up in the law of his fathers, at the feet of Gamaliel, whence he would afterwards naturally apply to reading: for he who exhorted others would himself first follow the advice he gave. Hence we find him continually appealing to the testimony of the prophets, and searching into their writings. Paul then applies to reading, for it is no slight advantage that is to be reaped from the Scriptures. But we are indolent, and we hear with carelessness and indifference. What punishment do we not deserve!

"That your profiting may appear," he says, "to all."

Thus he would have him appear great and admirable in this respect also, showing that this was still necessary for him, for he wished that his "profiting should appear" not only in his life, but in the word of doctrine.

Source: Homily 13 on First Timothy
[AD 500] Desert Fathers on 1 Timothy 4:16
[Syncletica] also said, ‘It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.’

Source: The Desert Fathers, Sayings of the Early Christian Monks