John Chrysostom

The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? as it is said, "If ye have not been faithful in that which is little, who will commit to you that which is great and true?" But then, when nothing human was done, the appointment of Priests too was by prophecy. What is "by prophecy"? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered "hidden among the stuff." For God reveals things to the righteous. So it was said by prophecy, "Separate me Barnabas and Saul." In this way Timothy also was chosen, concerning whom he speaks of prophecies in the plural; that, perhaps, upon which he "took and circumcised him," and when he ordained him, as he himself says in his Epistle to him, "Neglect not the gift that is in thee." Therefore to elevate him, and prepare him to be sober and watchful, he reminds him by whom he was chosen and ordained, as if he had said, "God hath chosen thee. He gave thee thy commission, thou wast not made by human vote. Do not therefore abuse or bring into disgrace the appointment of God." When again he speaks of a charge, which implies something burdensome, he adds, "This charge I commit to thee, son Timothy." He charges him as his son, his own son, not so much with arbitrary or despotic authority as like a father, he says, "my son Timothy." The "committing," however, implies that it is to be diligently kept, and that it is not our own. For we did not obtain it for ourselves, but God conferred it upon us; and not it only, but also "faith and a good conscience." What He hath given us then, let us keep. For if He had not come, the faith had not been to be found, nor that pure life which we learn by education. As if he had said, "It is not I that charge thee, but He who chose thee," and this is meant by "the prophecies that went before on thee." Listen to them, obey them.

And say; what chargest thou? "That by them thou shouldest war a good warfare." They chose thee, that then for which they chose thee do thou, "war a good warfare." He named "a good warfare," since there is a bad warfare, of which he says, "As ye have yielded your members instruments to uncleanness and to iniquity." Those men serve under a tyrant, but thou servest under a King. And why calls he it a warfare? To show how mighty a contest is to be maintained by all, but especially by a Teacher; that we require strong arms, and sobriety, and awakenedness, and continual vigilance: that we must prepare ourselves for blood and conflicts, must be in battle array, and have nothing relaxed. "That thou shouldest war in them," he says. For as in an army all do not serve in the same capacity, but in their different stations; so also in the Church one has the office of a Teacher, another that of a disciple, another that of a private man. But thou art in this...