{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130110.htm","path":"chr/ecf/113/1130110.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130110.htm","text":"\u201cThese 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 doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings 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.\u201d\nA teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, \u201cThese things command and teach\u201d (1 Tim. iv. 11.); at another, \u201cThese things teach and exhort.\u201d 1293 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. For the blessed Paul does not refuse to be their servant: \u201cWe preach not ourselves,\u201d he says; \u201cbut Christ Jesus the Lord; and ourselves your servants for Jesus\u2019 sake\u201d (2 Cor. iv. 5.); and again, \u201cAll things are yours, whether Paul or Apollos.\u201d (1 Cor. iii. 12.) And in this service he serves with alacrity, for it is not slavery, but superior to freedom. For He says, \u201cWhoever committeth sin is the servant of sin.\u201d (John viii. 34.)\n\u201cIf 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.\u201d Presumption therefore arises not from knowledge, but from \u201cknowing nothing.\u201d 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 here 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 is manifest from hence. Christ \u201cmade Himself of no reputation\u201d (Philip. ii. 7.), he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. \u201cFor what hast thou that thou didst not receive?\u201d (1 Cor. iv. 7.) He washed the feet of His disciples, how can he who knows this be setting himself up? Therefore He says, \u201cWhen ye have done all, say we are unprofitable servants.\u201d (Luke xvii. 10.) 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, \u201cIf I have spoken evil, bear witness of the evil; but if well, why smitest thou me?\u201d (John xviii. 23.)\n\u201cDoting 1294 about questions.\u201d To question then is to dote. \u201cAnd strifes of words\u201d; 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 strifes of words nothing can be discovered. For 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. \u201cWhereof come railings, evil surmisings\u201d; that is, erroneous opinions and doctrines arising froth questionings. For when we begin to question, then we surmise concerning God things that we ought not.\np. 468 \u201cPerverse disputings,\u201d 1295 that is, leisure or conversation, or he may mean intercommunication, and that as infected sheep by contact 1296 communicate disease to the sound, so do these bad men.\n\u201cDestitute of the truth, thinking that gain is godliness.\u201d Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance.\n\u201cFrom such withdraw thyself.\u201d He does not say, engage and contend with them, but \u201cwithdraw thyself,\u201d turn away from them; as elsewhere he says, \u201cA man that is an heretic after the first and second admonition reject.\u201d (Tit. iii. 10.) 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, and even so you will never satisfy their desires. For it is said, \u201cThe covetous man\u2019s eye is not satisfied with a portion.\u201d (Ecclesiasticus 14.9.) From such then, as being incorrigible, it is right to turn away. And if he who had much obligation to fight for the truth, is advised not to engage in contention with such men, much more should we 1297 avoid it, who are in the situation of disciples.\nHaving said, \u201cThey think that godliness is a means of gain,\u201d he adds: \u201cBut godliness with contentment is great gain,\u201d 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, 1298 and so it is; only not in their way, but in a much higher. Then having demolished theirs 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, and shall take nothing away with us.\n1 Tim. 6.8. \u201cAnd having food and raiment, let us be therewith content.\u201d\nSuch things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose. Then he urges them from the consideration of things here, saying,\n1 Tim. 6.9. \u201cBut they that will be rich\u201d; 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.\n\u201cThey that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.\u201d\nHe has justly said, \u201cthey drown men,\u201d since they cannot be raised from that depth. \u201cIn destruction and perdition.\u201d\n1 Tim. 6.10. \u201cFor 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.\u201d\nTwo things he mentions, and that which to them might seem the more weighty he places last, their \u201cmany sorrows.\u201d 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.\n1 Tim. 6.11. \u201cBut thou, O man of God.\u201d\nThis is a title of great dignity. For we are all men of God, but the righteous peculiarly so, not by right of creation only, but by that of appropriation. 1299 If then thou art a \u201cman of God,\u201d seek not superfluous things, which lead thee not to God, but\n\u201cFlee these things, and follow after righteousness.\u201d Both expressions are emphatic; he does not say turn from one, and approach the other, but \u201cflee these things, pursue righteousness,\u201d so as not to be covetous.\n\u201cGodliness,\u201d that is, soundness in doctrines. 1300\n\u201cFaith,\u201d which is opposed to questionings.\n1 Tim. 6.12. \u201cFight the good fight of faith, lay hold on eternal life.\u201d Lo, there is thy reward, \u201cwhereunto thou art also called, and hast professed a good profession,\u201d in hope of eternal life, \u201cbefore many witnesses.\u201d\nThat is, do not put that confidence to shame. Why dost thou labor to no profit? But what is the \u201ctemptation and snare,\u201d 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. \u201cFoolish desires,\u201d he says. And is it not a foolish desire, when men like to keep 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 as fond of them as of their chilp. 469 dren? All these things are foolish and superfluous, nowise necessary, nowise useful.\n\u201cFoolish and hurtful lusts!\u201d What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor\u2019s, when they do their utmost in 1301 luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful. And well has he said, \u201cThey have erred from the faith.\u201d Covetousness 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 and to no purpose: such like a thing is covetousness. \u201cThey have pierced themselves through with many sorrows.\u201d Dost thou see what he means by that word \u201cpierced\u201d? What he means to express by the allusion 1302 is this. Desires are thorns, and as when one touches thorns, he gores his hand, and gets him wounds, so he that falls into these lusts will be wounded by them, and pierce his soul with griefs. And what cares and troubles attend those who are thus pierced, it is not possible to express. Therefore he says, \u201cFlee these things, and follow after righteousness, godliness, faith, love, patience, meekness.\u201d For meekness springs from love.\n1 Tim. 6.12. \u201cFight the good fight.\u201d\nHere he commends his boldness and manliness, that before all he confidently \u201cmade profession,\u201d and he reminds him of his early instruction.\nThere 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 be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is \u201cstrait and narrow.\u201d (Matt. vii. 14.) It is necessary therefore to be self-collected, 1303 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 revellings and drunkenness, and so do 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.\nMoral. Let us then flee from this root of all evils, and we shall escape them all. \u201cThe love of money,\u201d he says, \u201cis the root;\u201d thus says Paul, or rather Christ by Paul, and 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, and 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 for the other, a man robs him of his wealth, and reduces him to poverty, but himself to death; and him he causes to pine in penury here, but himself in that eternal punishment. Are they equal sufferers, think you?\nWhat evils then does it not cause! what fraudulent practices, what robberies! what miseries, enmities, contentions, battles! 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, and 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 sands 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 in hand? This is a representation of madness. But the lovers of money do not counterfeit, they are really mad, and 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, p. 470 acknowledging no one, but turning their rage against all; flying and snarling at all, slaughtering not dogs, 1304 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.\nFor 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, this 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 declamations 1305 against covetousness, but no one is mended by them.\nWhat 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 willing, and we shall be able to master the conflagration. For as by our will it has got head, so it may be brought under by 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 hence with 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 to which 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 aright 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 men 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 1306 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.\nIs a 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 silken vestments beautiful? yet they are 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, need not any to point it out. If you see a coin of brass that is but gilded over, yon 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 admired brass for gold, and you need some one to inform you what you should admire. Thus our eyes are not sufficient to discern the difference. It is not so with flowers, which are much more beautiful. If you see a rose, you need no one to inform you, you can of yourself distinguish an anemone, and a violet, 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 covetousness and opinion. 1307 And that it is so, and that 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 Serians 1308 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 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 the promised blessings, through the grace and lovingkindness of Jesus Christ our Lord, with whom, &c.\n\u03b4\u03b9\u03b1\u03c0\u03b1\u03c1\u03b1\u03c4\u03c1\u03b9\u03b2\u03b1\u03af, rec. \u03c0\u03b1\u03c1\u03b1\u03b4\u03b9\u03b1\u03c4\u03c1\u03b9\u03b2\u03b1\u03af.\n468:1296 468:1297\nThis he would hardly have said at Constantinople, when he was Bishop.\n468:1298\nThis is undoubtedly the true sense, as the article is attached to \u201cgodliness.\u201d\n468:1299 468:1300 469:1301\n\u03c0\u03c1\u03bf\u03c3\u03c0\u03b1\u03bb\u03b1\u03af\u03c9\u03c3\u03b9\u03bd, lit. wrestle with.\n469:1302\n\u1f10\u03bc\u03c6\u03ac\u03c3\u03b5\u03c9\u03c2, a form of speech implying something not directly expressed.\n469:1303 470:1304\nThere was a heathen festival at Argos, called Cynophontis (Athen\u00e6us, l. 3, Cas. p. 99), in which dogs met abroad were killed; but whether this was done in the warlike dance called Titanes (which was practiced even by persons of rank, Lucian, de Salt. \u00a7 21, p. 37 and 79) does not appear.\n470:1305 470:1306 470:1307\n\u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03be\u03af\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f51\u03c0\u03bf\u03bd\u03bf\u03af\u03b1\u03c2. The latter is literally suspicion, but in 1 Tim. 6.4he seems to render it opinions, in the sense of imaginations bred by selfishness.\n470:1308\nSeres, a people on the borders of China. In Tac. Ann. ii. 33, A.D. 16, we find a law at Rome against men wearing silk, vestris Serica.","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon.: 1 Timothy 6:2-7","type":"page"}