 I am only 16, from the homilies on 1 Timothy by St. John Chrysostom, translated by Philip Schaeff. This Librivox recording is in the public domain. 1 Timothy chapter 5, verses 21, 22, and 23, I charge thee before God in the Lord Jesus Christ and the elect angels that thou observe these things without preferring one before another, doing nothing by partiality, lay hand suddenly on no man, neither be partaker of other men's sins, keep thyself pure, drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities. Having spoken of bishops and deacons, of men and women, of widows and elders, and of all others, and having shown how great was the authority of a bishop, now he was speaking of judgment. He has added, I charge thee before God in the Lord Jesus Christ and the elect angels that thou observe these things without preferring one before another, doing nothing by partiality. Thus fearfully he charges him, for though Timothy was his beloved son, he did not therefore stand in awe of him, for as he was not ashamed to say of himself, lest by any means when I have preached to others, I myself should be accursed away. Much less would he be afraid or ashamed in the case of Timothy. He called the Father and Son to witness, wherefore the elect angels. From great moderation, as Moses said, I call heaven and earth to witness, and again hear ye, O mountains, and strong foundations of the earth. He calls the Father and the Son to witness what he has said, making his appeal to them against that future day, that if anything should be done that ought not to be done, he was clear from the guilt of it. But thou observe these things without preferring one before another, doing nothing by partiality. That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may preoccupy thy mind or gain thee over to his side beforehand. But who are the elect angels? It is because there are some not elect, as Jacob calls to witness God and the heap, so we often take at once superior and inferior persons to witness. So great a thing is testimony, as if he had said, I call to witness God and his Son and his servants, that I have charged thee, so before them I charge thee. He impresses Timothy with fear, after which he adds, What was most vital, and bears most on the maintenance of the church, the matter of ordinations, lay hands, he says, suddenly on no man, neither be partaker of other men's sins. What is suddenly, not upon the first, nor a second, nor a third trial, but after frequent and strict examination and circumspection? For it is an affair of no common peril, for thou wilt be responsible for the sins committed by him, as well his past as his future sins, because thou hast delegated to him in this power. For if thou overlook the past unduly, thou art answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction, for as thou art a partaker of his good actions, so art thou of his sins. Keep thyself pure, this he says with reference to Chastity, drink no longer water but use a little wine for thy stomach's sake, and for thine often infirmities, if one who has practiced fasting to such an extent, and used only water, so long that he had brought on infirmities and frequent infirmities, and thus commanded to be chased, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from anyone. But why did not Paul restore strength to his stomach, not because he could not? For he whose garment had raised the dead was clearly able to do this too, but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a messenger of Satan was sent that he should not be exalted above measure, much more might it be so with Timothy. For the miracles he wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine that he may be humbled, and others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, thine often infirmities, as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as he was for health and not for luxury. Verse 24. Some men's sins are open beforehand, going before to judgment, and some they follow after. In speaking of ordination he had said, be not a partaker of other men's sins, but what he might say if I be ignorant of them. Why some people's sins are open beforehand, going before them to judgment, and some they follow after. Some men's, he means, are manifest because they go before, whilst others are unknown because they follow after. Verse 25. Likewise also, the good works of some are manifest beforehand, and they that are otherwise cannot be hid. Chapter 6, verse 1. And as many servants as are under the yoke, count their masters worthy of all honor, that the name of God and his doctrine be not blasphemed. Let them count them worthy of all honor, he says, for do not suppose, because thou art a believer, that thou art therefore a free man, since thy freedom is to serve them more faithfully. For if the unbeliever sees slaves conducting themselves insolently, on account of their faith, he will blaspheme, as if the doctrine produced in subordination. But when he sees them obedient, he will be the more inclined to believe, and will the rather attend to our words. But God and the gospel we preach will be blasphemed, if they are disobedient. But what if their own master be an unbeliever? Even in that case, they ought to submit, for God's name's sake. Verse 2. And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit. As though he had said, if ye are thought worthy of so great a benefit as to have your masters for your brethren, on this account ye ought more especially to submit. Going before to judgment, this he had said, implying that of evil actions, here some are concealed and some are not, but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed, what then? What is the use of mentioning this? Because if here, any escaped detection, they will not hereafter. There all things are laid open, and this is the greatest consolation to those who do well. Because then he had said, do nothing by partiality, as if under the necessity of interpreting it. He adds, as many servants as are under the yoke. But you will say, what has a bishop to do with this? Much surely, for it is his office to exhort and to teach these things, and here he makes excellent regulations with respect to them. For we see him everywhere commanding the servants rather than their masters, showing them the ways of submission and treating them with great regard. He exhorts them, therefore, to submit with great meekness. For the masters he recommends to forebear the use of terror, forebearing threatening he says, and why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him. But where believers are concerned, what was his reason? Because masters contribute greater benefits to their servants than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing, and bestow much care upon them in other respects. So that the masters pay them the larger service, which is here intimated, where he says, they are faithful and beloved, partakers of the benefit. They suffer much toil and trouble for your repose. Not they not in return to receive much honor from their servants? But if he exhorts servants to render such implicit obedience, consider what ought to be our disposition towards our master, who brought us into existence out of nothing, who feeds and close us. If in no other way, then, let us render him service, at least as our servants render it to us. Do not they order their whole lives to afford rest to their masters? Then is it not their work and their life to take care of their concerns? Are they not all day long engaged in their master's work, and only a small portion of the evening in their own? But we, on the contrary, are ever engaged in our own affairs, in our masters hardly at all, and that too, though he needs not our services, as masters need those of their servants, but those very acts redown to our own benefits. In their case the master is benefited by the ministry of the servant, but in ours the ministry of the servant profits not the master, but is beneficial on the other hand to the servant. As the psalmist says, my goods are nothing unto thee. For say, what advantage is it to God that I am just, or what injury that I am unjust? Is not his nature incorrupt, incapable of injury, superior to all suffering? Servants have nothing of their own. All is their masters, however rich they be, but we have many things of our own. And it is not merely so great an honor that we enjoy from the king of the universe. What master ever gave his own son for his servant, no one, but all would rather choose to give their servants for their sons. Here on the contrary, he spared not his own son, but gave him up for all, for his enemies who hated him. Thus, though very hard service is exacted of them, are not impatient, at least not the well-disposed. But how many times do we utter discontent? The master promises to his servants nothing like what God promises to us. But what? Freedom here, which is often worse than bondage? For it is often embittered by famine beyond slavery itself. Yet this is their greatest boon, but with God there is nothing temporal, nothing mortal. But what? What is thou learn? Listen, then, he says, henceforth I call you not servants, ye are my friends. Beloved, let us be ashamed, let us fear, let us only serve our master, as our servants serve us. Rather not even the smallest portion of service do we render. Necessity makes them philosophers. They have only food and lodging, but we, possessing much and expecting more, insult our benefactor with our luxury. But from nothing else, from them, at least, let us learn the rules of philosophy. The scriptures want to send men, not even to servants, but to irrational creatures, as when it bids us imitate the bee and the ant. But I advise you, but to imitate servants, only so much as they do from fear of their masters. Let us do from the fear of God, for I cannot find that you do even this. They receive many insults from fear of us, and endure them in silence, with the patience of philosophers. Justly or unjustly, they are exposed to our violence, and they do not resist. But entreat us, though often they have done nothing wrong, they are contended to receive no more and often no less than they need. With straw for their bed and only bread for their clothing, they do not complain or murmur at their hard living. But through fear of us are restrained from impatience. When they are entrusted with money, they restore it all. For I am not speaking of the worthless, but of the moderately good. If we threaten them, they are once odd. It is not this philosophy, for I say not they are under necessity, when thou too art under a necessity in the fear of hell. And yet dost thou not learn wisdom, nor render to God as much honor, as thou receivest from thy servants. Of thy servants each has the apartment assigned to him by thy rules, and he does not invade that of his neighbor, nor do any injury from a desire of more than he has. This forbearance the fear of their master enforces among domestics, and seldom will you see a servant robbering or injuring a fellow servant. But among free men it is quite the reverse. We bite and devour one another. We fear not our master. We rob and plunder our fellow servants. We strike them in his very sight. This the servant will not do. If he strikes, it is not when his master sees him. If he reviles, it is not when his master hears him. But we dare do anything, though God sees and hears all. The fear of their master is ever before their eyes. The fear of our master is never before ours. Hence the subversion of all order, hence all is confusion and destruction. And we never take into consideration the offenses we have committed. But if our servants do amiss, we call them to a rigorous account for everything, even to the least misdemeanor. I say not this to make servants remiss, but to chide our sublineness. To rouse us from our sloth, that we may serve our God with as much zeal as servants do their master. Our maker, as faithfully as our fellow creatures, serve us, from whom they have received no such gift. For they too are free by nature. To them also it was said, let them have dominion over the fishes. For this slavery is not from nature. It is the result of some particular cause or circumstance. Yet notwithstanding, they pay us great honor, and we with great strictness exact services from them, whilst to God we hardly render the smallest portion, though the advantage of it would be down to ourselves. For the more zealously we serve God, the greater gainers we shall be. Let us not then deprive ourselves of such important benefits. For God is self-sufficient and wants nothing. The recompense and the advantage reverts altogether to us. Let us therefore, I beseech you, be so affected, as serving not God but ourselves, and with fear and trembling let us serve Him, that we may obtain the promised blessings, through Jesus Christ, our Lord, with whom, etc. End of Homily 16. Homily 17. From Homilys on 1st Timothy by St. John Chrysostom, translated by Philip Shaeff. This Librivox recording is in the public domain. 1st Timothy, chapter 6, verses 2 through 7. These things teach and exhort. If any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ and to the doctrine which is according to godliness, he is proud knowing nothing, but dotting about questions and stripes of words, whereof cometh and be strife, railings, evil surmising, perverse disputations of men, of corrupt minds, and destitute of the truth, supposing that gain is godliness, from such withdraw thyself. But godliness with contentment is great gain, for we brought nothing into this world and it is certain we can carry nothing out. Here has need not only of authority, but of gentleness, and not only of gentleness, but of authority. In all these the Blessed Paul teaches, at one time saying, these things command and teach. At another, these things teach and exhort. For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. The Blessed Paul does not refuse to be their servant. We preach not ourselves, he says, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake. And again, all things are yours, whether Paul or Apollos, and in the service he serves with locality, for it is not slavery, but superior to freedom, for he says, whoever commits a sin is the servant of sin. Many men teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing. Presumption, therefore, arises not from knowledge, but from knowing nothing, for he that knows the doctrines of godliness, is also the most disposed to moderation. He who knows sound words is not unsound. For what inflammation is in the body, that pride is in the soul. And as we do not, in the first case, say that the inflamed part is sound, so neither do we consider the arrogant. It is possible, then, to be knowing, and yet to know nothing, for he that knows not what he ought to know knows nothing, and that pride arises from knowing nothing as manifest from tense. Christ made himself of no reputation, he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. For what has thou that thou didst not receive? He washed the feet of his disciples, how can he who knows this be setting himself up? Therefore he says, when ye have done all, say we are unprofitable servants. The publican was accepted only from his humility, the Pharisee perished by his boastfulness. He who is puffed up knoweth none of these things. Again Christ himself says, If I have spoken evil, bear witness of the evil. But if well, why smitest thou me? Dotting about questions, to question then is to dot, and strife holds of words. This is justly said, for when the soul is fevered with reasonings and stormy, then it questions. But when it is in a sound state, it does not question, but receives the faith. But from questionings and strife of words, nothing can be discovered. And when the things which faith only promises are received by an inquisitive spirit, it neither demonstrates them nor suffers us to understand them. If one should close his eyes, he would not be able to find anything he sought. Or if again with his eyes open, he should bury himself and exclude the sun, he would be unable to find anything thus seeking. So without faith, nothing can be discerned, but contentions must needs arise. Whereof come railings, evil surmisings? That is, erroneous opinions and doctrines arising from questionings. For when we begin to question, then we surmise concerning God things that we ought not. That is, leisure or conversation, or he may mean intercommunication, and that is infected sheep by contact communicate disease to the sound. So do these bad men, destitute of the truth, thinking that gain is godliness. Observe what evils are produced by strife of words. The love of gain, ignorance and pride, for pride is engendered by ignorance. From such with all himself, he does not say engage and contend with them, but withdraw thyself, turn away from them, as elsewhere he says, a man that is in heretic after the first and second admonition reject. He shows that they do not so much err from ignorance as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded so long as you give, or even so you will never satisfy their desires. For it is said, the covetous man's eye is not satisfied with a portion. From such then, as being incorrigible, it is right to turn away, and if he who has had much obligation to fight for the truth is advised not to engage in contention with such men, much more should we avoid it, who are in the situation of disciples. Being said, they think that godliness is a means of gain, he adds, but godliness when contentment is great gain. Not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is. Only not in their way, but in a much higher. Then having demonstrated there as he extols the other, for that worldly gain is nothing is manifest, because it is left behind and does not attend us, or go along with us at our departure, whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities. If we brought nothing with us, we shall take nothing away with us. Verse 8, And having food and raiment, let us be there with content. Such things in so much ought we to eat, as will suffice to nourish us. In such things should we put on, as will cover us, and clothe our nakedness in nothing more. And a common garment will answer this purpose. Then he urges them from the consideration of such things here, saying, verse 9. But they that will be rich, not those that are rich, but those who wish to be, for a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous. They that will be rich fall into temptation in a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. He justly said, they drowned men, since they cannot be raised from that depth. In destruction and perdition. Verse 10. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith and pierced themselves through with many sorrows. Two things he mentions, and that which to them might seem the more weighty he places last, their many sorrows. And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints. Verse 11. But thou, O man of God. This is a title of great dignity, for we are all men of God, but the righteous particularly so, and not by right of creation only, but by that of approbation. If then thou art a man of God, seek not superfluous things, which lead thee not to God, but flee these things and follow after righteousness. Both expressions are emphatic, he does not say turn from one and approach the other, but flee from these things. Pursue righteousness, so as not to be covetous. Godliness that is soundness in doctrines. Faith which is opposed to questionings. Love, patience, meekness. Verse 12. Fight the good fight of faith, only hold on eternal life. Low there is thy reward, whereon to thou art also called, and has professed a good profession in hope of eternal life before many witnesses. That is, do not put that confidence to shame. Why dost thou labor to no profit, but what is the temptation and snare, which he says those that would be rich fall into? It causes them to err from the faith. It involves them in dangers, it renders them less intrepid. Foolish desires, he says, and is it not a foolish desire when men like to be kept idiots and dwarfs? Not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs and dress up horses, and are fond of them as of their children. All these things are foolish and superfluous. No wise necessary, no wise useful. Foolish and hurtful lusts, what are hurtful lusts? When men live unlawfully, then they desire what is their neighbors, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires they have aimed at tyranny and perished. Surely to labor with such views is both foolish and hurtful, and well, as he said, they have erred from the faith. Foolish, attracting their eyes to herself, and gradually stealing away their minds, suffers them not to see their way, for as one walking on the straight road, with his mind intent on something else, proceeds on his way indeed, but often without knowing it, passes by the very city to which he was hastening, his feet plying on at random into no purpose. Such like a thing is covetness. They have pierced themselves through with many sorrows. Dost thou see what he means by the word pierced? What he means to express by the illusion is this. Desires are thorns, and as when one touches thorns, he gorges his hand, and gets him wounds. So he that falls into these lusts will be wounded by them, and pierces soul with griefs, and what cares and troubles attend to those who are thus pierced. It is not possible to express. Before he says, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness, for meekness springs from love. Verse 12, fight the good fight. Here he commends his boldness and manliness, that before all he confidently made profession, and he reminds him of his early instruction, lay hold on eternal life. There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils that you not be overthrown, for many are the stumbling blocks and impediments. Therefore the way is straight and narrow. It is necessary, therefore, to be self-collected and well-girt on every side, all around appear pleasures attracting the eyes of the soul. Those of beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power, of dominion, and these are all fair and lovely in appearance, and able to captivate those who are unsteady, and who do not love the truth. For truth has but a severe and uninviting countenance, and why? Because the pleasures that she promises are all future, whereas the others hold out present honors and delights and repose, though all are false and counterfeit. To these, therefore, adhere gross, effeminate, unmanly minds, indisposed to the toils of virtue. As in the games of the heathens, he who does not earnestly covet the crown may from the first give himself up to revelings and drunkenness, and so to in fact the cowardly and unmanly combatants. Whilst those who look steadfastly to the crown sustain blows without number, for they are supported and roused to action by the hope of future reward. Let us then flee from this root of all evils, and we shall escape them all. The love of money, he says, is the root. Thus says Paul, or rather Christ by Paul, let us see how this is. The actual experience of the world testifies it. For what evil is not caused by wealth, or rather not by wealth, but by the wicked will of those who know not how to use it. For it is possible to use wealth in well-doing, even through means of it to inherit the kingdom. But now what was given us for the relief of the poor to make amends for our past sins? To win a good report and to please God, this we employ against the poor and wretched, or rather against our own souls, and to the high displeasure of God. For as the other, a man robs him of his wealth and reduces him to poverty, but himself to death. In him he causes to pine in penury here, but himself in that eternal punishment. Are they equal sufferers, think you? What evils then does it not cause? What fraudulent practices? What robberies? What miseries? Does it not stretch forth its hand even to the dead, nay to fathers and brethren? Do not they who are possessed by this passion violate the laws of nature in the commandments of God, in short, everything? Is it not this that renders our courts of justice necessary? Take away therefore the love of money, and you put an end to war, to battle, to enmity, to strife, and contention. Such men ought therefore to be banished from the world as wolves and pests, for as opposing and violent winds sweeping over a calm sea stir it up from its foundations and mingle the sand of the deep with the waves above, so the lovers of wealth confound and unsettle everything. The covetous man never knows a friend, a friend, did I say? He knows not God himself, driven mad, as he is by the passion of avarice. Do ye not see the Titans going forth sword and hand? This is a representation of madness, but the lovers of money do not counterfeit, they are really mad in beside themselves, and if you could lay bare their souls you would find them armed in this way, not with one or two swords, but with thousands, acknowledging no one, but turning their rage against all, flying and snarling at all, slaughtering not dogs, but the souls of men, and uttering blasphemies against heaven itself. By these men all things are subverted, and ruined by their madness after wealth. For whom indeed, whom I should accuse, I know not. It is a plague that so seizes all, some more, some less, but all in a degree, like a fire catching a wood, that desolates and destroys all around. His passion has laid waste the world, kings, magistrates, private persons, the poor, women, men, children, are all alike affected by it, as if a gross darkness had overspread the earth. No one is in his sober senses, yet we hear, both in public and private, many declarations against covetness, but no one is mended by them. What then is to be done? How shall we extinguish this flame? For though it has risen up to heaven itself, it is to be extinguished. We have only to be wailing, and we shall be able to master the conflagration. For as by our will it has got head, so it may be brought under our will. Did not our own choice cause it, and will not the same choice avail to extinguish it? Only let us be willing, but how shall that willingness be engendered? If we consider the vanity and the unprofitableness of wealth, that it cannot depart hencewith us, that even here it forsakes us, and that whilst it remains behind, it inflicts upon us wounds that depart along with us. If we see that there are riches there, compared with the wealth of this world, is more despicable than dung. If we consider that it is attended with numberless dangers, with pleasure that is temporary, pleasure mingled with sorrow. If we contemplate a right, the true riches of eternal life, we shall be able to despise worldly wealth. If we remember that it profits nothing, either to glory or health, or any other thing, but on the contrary, drowns man in destruction and perdition. If thou consider that here thou art rich, and hast many under thee, but that when thou departest hence, thou wilt go naked and solitary. If we often represent these things to ourselves, and listen to them from others, there will perhaps be a return to a sound mind and a deliverance from this dreadful punishment. Is it pearl-beautiful? Yet consider. It is but sea water, and was once cast away in the bosom of the deep. Are gold and silver beautiful? Yet they were, and are but dust and ashes. Are sunk investments beautiful? Yet are they nothing but the spinning of worms? This beauty is but in opinion, in human prejudice, not in the nature of the things. For that which possesses beauty from nature, needs not any to point it out. If you see a coin of brass that is but gilded over, you admire it at first, fancying that it is gold, but when the cheat is shown to you by one who understands it, your wonder vanishes with the deceit. The beauty therefore was not in the nature of the thing, neither is it in silver. You may admire tin for silver, as you admire brass for gold, and you need someone to inform you that you should admire. Thus our eyes are not sufficient to discern the difference. It is not so with the flowers, which are much more beautiful. If you see a rose, you need no one to inform you. You can't of yourself distinguish an amenomy and a violets, or a lily, and every other flower. It is nothing therefore but prejudice. And to show that this destructive passion is but a prejudice, tell me, if the emperor were pleased to ordain that silver should be of more value than gold, would you not transfer your love and admiration to the former? Thus we are everywhere under the influence of covetedness and opinion. And that it is so, and that it is a thing is valued for its rarity, and not for its nature appears hence. The fruits that are held cheap among us are in high esteem among the Cappadocians, and among the Syrians, even more valuable than the most precious among us. From which country these garments are brought, and many such instances might be given in Arabia and India, where spices are produced and where precious stones are found, such preference therefore is nothing but prejudice and human opinion. We act not from judgment, but at random, and as an accident determines. But let us recover from this intoxication. Let us fix our view upon that which is truly beautiful, beautiful in its own nature, upon godliness and righteousness, that we may obtain in the promised blessings, through the grace and loving-kindness of Jesus Christ, our Lord, with whom, etc. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate, witness to good confession, that thou keep his commandment without spot, unrabucable, until the appearing of our Lord Jesus Christ, which in his times he shall show, who is blessed, and only potentate, the King of kings and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see, to whom be honor and power everlasting, amen. When he calls God to witness, as he had done a little before, at once to increase his disciples' awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord himself, and ever bearing in mind the witness before whom he heard it, he may have it more fearfully impressed upon his mind. I charge thee, he says, before God, who quickeneth all things, here at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him, and before Jesus Christ, who before Pontius Pilate, witnessed a good confession. The exhortation, again, is derived from the example of his master, and what he means is this, as he had done so ought ye to do, for for this cause he witnessed that we might tread in his steps. A good confession. What does he mean in his epistle to the Hebrews, looking unto Jesus the author and finisher of our faith? Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God? For consider him that endured such contradiction of sinners against himself. Yeast ye be worried and faint in your minds, that he now does to his disciple Timothy. As if he had said, fear not death, since thou art the servant of God. Who can give life to all things? But to what good confession does he allude? To that which he made when Pilate asked, art thou a king? To this end he said, was I born? And again I came, that I might bear witness to the truth. Behold, these have heard me. He may mean this, or that when asked, art thou the Son of God? He answered, thou sayest that I am, the Son of God. And many other testimonies and confessions did he make. Verse 14, that thou keep this commandment without spot, unrebukeable, until the peering of our Lord Jesus Christ. That is, until thy end thy departure hence. Though he does not so express it, but that he may the more arouse him, says till his appearing. But what is to keep the commandment without spot? To contradict no defilement, either of doctrine or of life. Verse 15, which in his times he shall show, who is the blessed, and only potentate, King of kings, the Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto. Of whom are these things said, of the Father or the Son, of the Son undoubtedly, and it is said, for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth. In his times, that is, in the due and fitting times, that he may not be impatient, because it has not yet come, and whence is it manifest, that he will show it. Because he is the potentate, the only potentate. He then will show it, who is blessed, nay blessedness itself. And this is said to show, that in that appearing there is nothing painful or uneasy. But he says only, either in contradiction to men, or because he was un-originated, or as we sometimes speak of a man whom we wish to extol, who only hath immortality. What then, hath not the Son immortality? Is he not immortality itself? How should not he, who is of the same substance with the Father, have immortality? Being in light, which no man can approach unto, is he then himself one light, and there is another in which he dwells? Is he then circumscribed by place? Think not of it. But this expression is represented, the incomprehensibleness of the divine nature. Thus he speaks of God, and the best way he is able, observe how, when the tongue would utter something great, it fails in power, who no man hath seen nor can see. As indeed, no one hath seen the Son nor can see him, to whom the honor and power everlasting amen. Thus properly, and much to the purpose he has spoken of God, for as he has called him to witness, he speaks much of that witness, that his disciple may be in greater awe. In these terms he ascribes glory to him, and this is all we can do or say. We must not inquire too curiously who he is. If power everlasting is his, fear not, yea, though now it take not place, to him is honor, to him is power evermore. Verse 17, charge them that are rich in this world, that they be not high-minded. He has said well rich in this world, for there are others rich in the future world. In this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this therefore he immediately adds, nor trust in uncertain riches. That was the source of pride, and as much as he who hopes in God is not elated, why does thou place thy hopes upon that which is instantly transferable, for such is wealth, and why hope is thou on that which thou canst not be confident. But you say, how can they avoid being high-minded, by considering the instability and uncertainty of riches, that hope in God is infinitely more valuable. God being the author of wealth itself. But in the living God, he says, who giveth us richly all things to enjoy? This all things richly is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed, if thou seekest riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows. That they do good, he says, that they be rich in good works, ready to distribute, willing to communicate. The first phrase refers to wealth, the second to charity, for to be willing to communicate implies that they are sociable and kind. There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring. Verse 19, that they may lay hold, he says, on eternal life, for the doing of good works can secure the enjoyment of eternal life. Verse 20, O Timothy, keep that which is committed to thy trust, but it not suffered demotion. It is not thy own, thou art entrusted with the property of another, do not lessen it. Verse 20, avoid profane and vain babblings, in oppositions of science falsely so called. Well did he thus call it, for where there is not faith, there is not knowledge. When anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics as knowing more than others. Verse 21, which some professing have earned from the faith. You see how again he commands Timothy not even to meet them, avoiding oppositions. There are therefore oppositions to which we ought not to vouch safe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshakable rock, for neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable. Thus, even in this life, if we choose him, who is truly the foundation, we stand and no harm assails us. For what can hurt him who has chosen the riches, the honor, the glory, the pleasure of the life to come? They are all firm, in them there is no variableness. All things here are subject to reverse, and are forever changing. For what what is thou have, glory? The psalmist says, his glory shall not descend after him, and often it abides not with him whilst he lives. But it is not so with virtue. All things which pertain to her are permanent. Here he who obtains glory from his office, upon another succeeding to his office, becomes a private man and inglorious. The rich man is reduced to poverty by the attack of robbers, or the snares of the psycho-fants and knaves. It is not so with Christians. The temperate man, if he take heed to himself, will not be robbed of his virtue. He who rules himself cannot become a common man in a subject, and that this rule is superior to any other will appear upon examination. Or if what advantage tell me, is it to reign over nations of our fellow men, and to be the slaves of our own passions? Or what are we the worst for having no one under our rule, if we are superior to the tyranny of the passions? That indeed is freedom, that is rule, that is royalty and sovereignty. The contrary is slavery, though a man be invested with countless diadems, for when a multitude of masters sway him from within, the love of money, the love of pleasure and anger, and other passions, what avails his diadem? The tyranny of those passions is more severe, when not even his crown has power to deliver him from their subjection, as if one who had been a king should be reduced to slavery by barbarians. And they wishing to show their power, the more absolutely, should not strip him of his purple robe and his diadem, but oblige him to work in them and to perform all menial offices, to draw water and to cook their food, that his disgrace and their honor might be the more apparent. So do our passions dominier over us more barbariously than any barbarians, for he that despises them can despise the barbarians too, but he that submits to them will suffer more severely than from barbarians. The barbarian when his power prevails may afflict the body, but these passions torture the soul, and lacerate it all over. When the barbarian has prevailed, he delivers one to temporal death, but these to which is to come, so that he alone is the free man, who has his freedom in himself, and he who submits to these unreasonable passions is the slave. No master, however inhuman, opposes such severe and inhuman commands. They say to him in effect, Disgrace thy soul without end or object, Offend thy God, be deaf to the claims of nature, though it be thy father or thy mother, be not ashamed to set thyself against them, such are the commands of avarice. Sacrifice to me, she says, not calves, but men. The prophet indeed says, Sacrifice men, for the calves have failed. But avarice says, Sacrifice men, though there are yet calves. Sacrifice those who have never injured thee, yea, slay them, though they have been thy benefactors, or again, be at war and go about as the common enemy of all, of nature herself and of God. Keep up gold, not that thou mayest enjoy it, but thou mayest keep it. And work greater torture to thyself, for it is not possible that the lover of money should be able to enjoy it, since he fears lest his gold should be diminished, lest his horde should fail. Be watchful, it says, be suspicious of everyone, even domestics and friends. Have an eye to the goods of other men. Though you see the poor man perishing with hunger, give him nothing, but strip him. If it be possible, even to his skin, break thine oaths, lie, swear, be an accuser, a false informer, refuse not if it be necessary to rush into the fire, to submit to a thousand deaths, to perish with hunger, to struggle with disease. Does not avarice impose these laws? Be offensive and impudent, shameless and bold, villainous and wicked, ungrateful, unfeeling, unfriendly, faithless, devoid of affection, a parasite, a beast rather than a man. Surpass the serpent in bitterness, the wolf in rapacity. Exceed in brutality even the beast, nay, should it be necessary to proceed even to the malignity of the devil, refuse not. Be a stranger to thy benefactor. Does not avarice say all this and is not listened to? God on the contrary says, Be a friend to all, be gentle, be loved by all, give offense causelessly to no one, honor thy father and thy mother, win an honorable reputation, be not a man but an angel, utter nothing immodest, nothing false, nor even think of it, revile the poor, bring no trouble on thyself by ravaging others, be not bold nor insolent. God says this, but no one harkens, is not held in justly threatened and the fire and the worm that dieeth not. How long are we thus to thrust ourselves down the precipice? How long are we to wait upon thorns and pierce ourselves with nails and be grateful for it? We subject ourselves to cruel tyrants and refuse the gentle master who imposes nothing grievous, nor barbarious, nor burdensome, nor unprofitable, but all such things are useful, invaluable, and beneficial. Let us then arouse ourselves and be self-collected, and gather our forces. Let us love God as we ought, that we may obtain the blessings promised to those that love him, through the grace and mercy of our Lord Jesus Christ, with whom to the Father, etc. End of Homily 18 End of the Homilies on 1st Timothy by St. John Chrysostom, translated by Philip Shave.