1 Timothy 5:24Meaning & Commentary from the Church Fathers

Just as legislators leave the punishments of criminals marked in records, so also our Lord Jesus Christ, having punished one or another of sinners, has marked their punishments as though on a bronze pillar and in writings. Through what happened to them, He instructs everyone that although others who have sinned in the same way are not punished at present, they will undergo a heavier punishment in the future.

Basil the Great explained this passage in a new, independent chapter, not referring it to the discussion of ordination. For example, someone lives in fornication or steals. Such a sin leads him beforehand to condemnation, drawing only him along. But if someone teaches evil and establishes a school guided by destructive wisdom, such a sin continues to be committed even without him. It does not cease with his death. After him there remain heirs of the infection, such as the pagan sages and all in general who wrote against Church doctrine. They will answer not only for having erred themselves, but also for having become a cause of error for others, their followers.

This refers to the sins of those who lived well before ordination, but committed sins only after ordination. For such sins, says the Apostle, you will certainly not be answerable. Ignorance of these sins will free you from responsibility, both because they were committed only after ordination and because people try to conceal them. Basil the Great, however, did not refer this saying to ordination, and explained it differently. In general terms, he expressed this thought: whoever sins alone will certainly be subject to condemnation alone for his sins. This, of course, is known to all. But the sins of some people continue even after their death, as the very word "follow after" indicates. Not everyone knows this. The sins of those who were teachers of evil to others in the present life continue after their death. Such was Eunomius, for example, and all heresiarchs in general. The sins of these people do not cease with their death. After them remain their disciples, to whom, during their life, they gave occasion to continue their sins. As the causes, they are counted as participants in these later sins committed by others.

No, he must carefully investigate the very character and inclinations of the one to be ordained, and his hidden conduct at home. Otherwise some grave sins may later be revealed in him.

Likewise, the absence of visible merits and ascetic labors should not be an obstacle to receiving the priesthood. The charcoal-burner Alexander once proved worthier than all, when St. Gregory the Wonderworker of Neocaesarea was choosing a bishop for the city of Comana, on August 12.

Bishop Theophan writes: "When the Apostle said, Do not ordain quickly, but first examine whether someone is worthy, another question could arise in St. Timothy: How is this to be done, since one cannot know? The Apostle forestalls this perplexity as though saying: How can you not know? The sins of some people go before them. The report of their deeds precedes them. This will guide you beforehand in pronouncing judgment concerning him. It remains only to verify afterward whether it is in fact as it is heard. Then the judgment will determine itself. The sins of some people are not manifest. They know how to conceal them. Yet their deeds still stand behind them and trail after them like the tail of a comet."

According to the teaching of St. Basil the Great, the deeds of some sinners, which make them worthy of condemnation, do not cease with their death. They continue to be done even without them, yet are still imputed to them. These are precisely such deeds whose harmful consequences do not cease with the death of those who committed them. They continue either to lead others astray into unbelief and false belief, or to draw them into evil life. Such are heresies and heretical writings, and scandalous entertainments and customs. It seems that the growth of sins and the origin of some sins from others is explained in this very sense in the Seventh Canon of the Seventh Ecumenical Council. "In accordance with this fundamental meaning, in the present passage the Greek word 'are revealed' means: develop, increase" (see P. Polyansky, p. 505).

This will already guide you beforehand in pronouncing judgment concerning him, whether he is worthy or not. You will only need to verify whether it is in fact as it is heard. Then the judgment will determine itself. The sins of some other people are not manifest. They know how to conceal them, and to everyone's face they appear good and honorable. Yet their deeds still stand behind them and trail after them like the tail of a comet. They have not disappeared, but exist in their consequences. Look closely, and you will see. My decree also obliges you to this and gives you the right to do it: do not lay hands quickly. Examine, consider, investigate. Once you begin to examine, it will be difficult for evil deeds to remain hidden. But if they somehow remain hidden, then you will not be guilty, because you will have done everything possible on your part. Prodeloi means manifest beforehand, before you begin to examine. Proagousai means leading you beforehand, guiding, disposing, and prompting you. Eis krisin means toward the pronouncement of judgment. It is as though he wished to say: here there is nothing to investigate. The deeds of others follow after them, epakolouthousin, going behind them in their footsteps, step by step. By their appearance and seeming good conduct, they hide these deeds from the sight of others. Yet they are still there, behind them. If someone looks closely, he will see. All our interpreters understand it in this way. Among other things, from the words "and some also follow after," they draw this reflection. In this life, some contrive to conceal their evil deeds so skillfully that they remain in good repute until death. But after death their sinfulness is revealed there, in the other life, and subjects them to condemnation. Death does not destroy their deeds. Nor does it make these people pass to the other world while their deeds remain here. No, their deeds will follow after them and there will call forth a righteous judgment upon them. The deeds of others decide their lot here already, clearly showing what awaits them there. Oecumenius, and after him blessed Theophylact, cite the opinion of St. Basil the Great. In these words of the Apostle he sees this thought as well. The deeds of some sinners, which make them worthy of condemnation, do not cease with their death. They continue to be done even without them, yet are still imputed to them. These are precisely such deeds whose harmful consequences do not cease with the death of those who committed them. They continue either to lead others astray into unbelief and false belief, or to draw them into evil life. Such are heresies and heretical writings, and scandalous entertainments and customs.