ACC ~ 1 Timothy 4 v1 - 5

4:1a | The Spirit Expressly Says

AUTHORITY OF THE SPIRIT. CYRIL OF JERUSALEM: 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. CATECHETICAL LECTURES 17.33.

THUS SAYS THE SPIRIT. NICETAS OF REMESIANA: 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 . . .” . POWER OF THE HOLY SPIRIT 15.

4:1b | In Later Times

THE LATER TIMES ARE GETTING NEARER. AUGUSTINE: 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. LETTERS 199.8.22.

4:1c | Some Will Depart from the Faith

TRUE AND FALSE PROPHETS. JUSTIN MARTYR: 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. DIALOGUE WITH TRYPHO 1.7.

DOCTRINES FOR ITCHING EARS. TERTULLIAN: 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. ON PRESCRIPTION AGAINST HERETICS 7.

THE ARIAN HERETICS. ALEXANDER OF ALEXANDRIA: 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.” EPISTLES ON THE ARIAN HERESY 2.4-5.

THEIR PERVERSE INTENTIONS. AMBROSE: 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.” OF THE CHRISTIAN FAITH 2.15.133-34.

THE CLOTHING OF THEIR PHRASES. ATHANASIUS: 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.” TO THE BISHOPS OF EGYPT 2.20.

THE MANICHAEAN HERETICS. AUGUSTINE: 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. REPLY TO FAUSTUS THE MANICHAEAN 15.10.

4:2 | The Pretensions of Liars

CULPABLE FALSEHOOD. CHRYSOSTOM: “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. HOMILIES ON 1 TIMOTHY 12.

THE BRIDE MUST BE READY FOR THE BRIDEGROOM. CHRYSOSTOM: 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? ON VIRGINITY 5.2-6.1.

LACKING WHOLENESS OF CONSCIENCE. THEODORE OF MOPSUESTIA: “Having their consciences seared” means not having a whole conscience, for they live the opposite of what they teach. COMMENTARY ON 1 TIMOTHY.

THE NUMBING OF CONSCIENCE. THEODORET OF CYR: “Consciences seared” refers to their final numbing, the deadening of their consciences. INTERPRETATION OF THE FIRST LETTER TO TIMOTHY.

CORRUPTED BY FALSEHOOD. AMBROSIASTER: 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. COMMENTARY ON THE FIRST LETTER TO TIMOTHY.

4:3a | Forbidding Marriage and Enjoining Abstinence from Foods

THE DANGER OF FORCED PIETY. CLEMENT OF ALEXANDRIA: 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. STROMATA 3.51-52.

MAINTAINING VOWS. ORIGEN: 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. COMMENTARY ON MATTHEW 14.16.

FASTING IN THE HEART. ORIGEN: 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. HOMILIES ON LEVITICUS 10.2.

ASCETIC BALANCE. TERTULLIAN: 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. ON MONOGAMY 15.

THE ERROR OF THE ENCRATITES. HIPPOLYTUS: 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. THE REFUTATION OF ALL HERESIES 8.20.

LIVE IN THE WORLD. CHRYSOSTOM: “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. HOMILIES ON MATTHEW 7.7.

DO NOT DESPISE MARRIAGE. GREGORY OF NYSSA: 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, be-stowed 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.” ON VIRGINITY 7.

NOT DESPISING BUT TRANSCENDING. CYRIL OF JERUSALEM: 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. CATECHETICAL LECTURES 4.27.

DIFFERENT VESSELS. JEROME: 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.” LETTERS 48.2.

AGAINST THE MANICHAEANS. AUGUSTINE: 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. TRACTATES ON JOHN 9.2.

FOOD LAWS MAY BE CONTRARY TO SOUND DOCTRINE. AUGUSTINE: 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. LETTERS 55.19.35-20.36.

CONTINENCE SEEKS OUT PLAIN, WHOLESOME FOODS. BASIL THE GREAT: 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. THE LONG RULES, Q.18.R.

4:4-5 | Everything Created by God Is Good

CLEAN HEARTS. CHRYSOSTOM: 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. HOMILIES ON 1 TIMOTHY 12.

ABSTINENCE NOT NECESSARY. BASIL THE GREAT: 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. LETTERS 199.28.

CREATION AN INWARD HARMONY. GREGORY OF NYSSA: 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. ADDRESS ON RELIGIOUS INSTRUCTION 6.

EVIL IS LIKE RUSTED STEEL. GREGORY OF NYSSA: 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. ON VIRGINITY 12.

EVIL RESIDES IN VOLITION, NOT CREATION. AUGUSTINE: 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. THE NATURE OF THE GOOD 34.

UNCLEANNESS IN THE APPETITE. AUGUSTINE: It is not the uncleanness of meat that I fear, but the uncleanness of an incontinent appetite. CONFESSIONS 10.31.46.

CREATION GOOD BUT NOT DIVINE. AUGUSTINE: 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. REPLY TO FAUSTUS THE MANICHAEAN 14.11.

SELF-RESTRAINT THE GOAL. LEO THE GREAT: 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. SERMONS 81.1.