Oecumenius

In his own words on 1 Timothy

• 1 Timothy 1:1

  HYPOTHESIS ON THE FIRST EPISTLE TO TIMOTHY Paul sends this letter from Laodicea; the motive of the letter is this: in Ephesus, some who were Judaizing attempted to teach different doctrines and deceive the more sincere ones under the pretext of the law. Having learned this, the apostle urges Timothy to remain there to correct them, and he writes the letter. First of all, he reminds Timothy, knowing the faith in Christ, teaching him about the law, to prevent those who speak contrary to the correct doctrine and to rebuke them. For he himself also handed over Hymenaeus and Alexander to Satan so that they might be disciplined and not blaspheme, who had shipwrecked concerning the faith, to Satan so that they might be disciplined and not blaspheme. Having reminded Timothy of these things, Paul then ordains apostolic rules for him. First, concerning prayer, how, where, and for whom one ought to pray. Second, concerning the silence of women in the church, and that they should rather learn, and not teach. Third, concerning bishops, elders, and deacons, how and what kind those appointed ought to be. Fourth, concerning the widows in the church, from what age they should be counted, what kind they ought to be, and how they ought to be cared for. Fifth, concerning the moderation of the younger ones, and to marry rather, and not to live shamefully. Sixth, concerning commanding the rich not to be arrogant, nor to put their hope in wealth. Having arranged these matters, Paul is encouraged to teach them; and to not drink water, but to pay attention to himself and to the teaching, knowing that there will be times when some will depart from the faith. Having taught that foods are clean, and having commanded him to avoid quarrelsome disputes, as they are profane, on account of which some, boasting, have broken the faith; and finally, the manner in which one must rule and order, he completes the letter. Although Paul had other disciples as well, such as Silas, Luke, and others, why does he write only to Timothy and Titus by name? And we might say that he had already entrusted these churches to their leadership but still kept the others with him. Paul writes to Timothy about what is proper for a teacher.

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• 1 Timothy 1:1

  Paul, an apostle of Jesus Christ by the command of God our Savior, and of the Lord Jesus Christ, our hope. Paul still shows modesty now at the beginning when he says, I did not come on my own initiative, but was commissioned by God. But where was he commissioned? In the Acts of the Apostles, where the Spirit says, "Set apart for me Saul and Barnabas," (Acts 13:2) and there the Lord says to him, "I am sending you far to the Gentiles." (Acts 22:21) But whatever the Son or the Spirit commanded, he says the Father commanded these things. For it is the will of the Holy Trinity. and of the Lord Jesus Christ, our hope. The apostles say that we suffer much, but we have God as our Savior, and Christ as the Savior of our hope. For the term "Savior" is to be understood commonly. For He Himself provides, they say, the hope that we will be saved.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 1:2

  To Timothy, a genuine child in the faith: Grace, mercy, and peace from God our Father and Christ Jesus our Lord. a genuine child. Wow! The faith that Timothy demonstrated, that even through it he became a genuine child of Paul! For nothing changed according to the faith. Grace, mercy. Here mercy is prayed for, not as usual, showing both the desire towards it, and that teachers need more mercy. On the guidance into the love of God, which is not required by legal necessity.

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• 1 Timothy 1:3

  As I urged you, stay in Ephesus when you go to Macedonia, so that you may command certain people not to teach false doctrines. See the words of the petitioner and teacher: stay in Ephesus. (For Paul's Epistle was rather not sufficient to correct these.) Here, however, he was appointed bishop by laying on of hands. So that you may command certain people. Paul did not say, "Please," but, as to the corrupt, he says, "command with severity." not to teach false doctrines. There were some false apostles from the Jews again leading people to the law, and teaching other counterfeit doctrines.

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• 1 Timothy 1:4

  nor to pay attention to myths and endless genealogies, who provide questions rather than the household of God, which is by faith. nor to pay attention to myths. Paul calls myths the fictional doctrines. For the one who speaks these things teaches a different doctrine. and endless genealogies. For they counted the forefathers and ancestors, like the Jews around the divine Abraham, adorning themselves with them, and doing nothing good themselves. But the term "endless," means those who have no useful end, either those who speak or those who listen. who provide inquiries. If inquiries is in condemnation, how does Christ say, "Seek and you will find," (Matt. 7:7) and, "Do you seek the Scriptures?" (Jn. 5:39) because seeking is of the means. For it is sometimes good to seek, as in, "Seek first the kingdom of heaven." (Matt. 6:33) It is even evil to seek, as the philosophers do, the heavenly and the essence of God. Therefore, here you will seek, he says, the foolish things, the combative ones.

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• 1 Timothy 1:5

  The goal of the command is love from a pure heart and of a good conscience and sincere faith. For since this was the case, the practice of teaching others also ceased. How so? Because from not loving, envy entered some against the teachers due to their desire to be teachers themselves. Therefore, the practice of teaching others ceased. For he says, from a pure heart. For it is also possible to love from an impure heart, like the friendships of thieves toward thieves. From a pure heart, as well as perfect love, he says, you yourself command. Indeed, those things which are the chief parts of speeches, are repeated at the beginning and at the end by those who give commands, because these are easier to remember. and of a good conscience. I do not seek, Paul said, that which is extended merely to words, which can also be in hypocrisy, but that which proceeds from the heart, and is pure in that way: which comes from conscience and from the thought that arises from it, which alone has no hypocrisy. For who would be the one to deceive himself, or try to conceal it?

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• 1 Timothy 1:6

  from which some, having missed the mark, have turned aside to empty talk. from which. Being, of the things spoken, of the household of God in faith, and of sincere love. having missed the mark. For it requires skill, so as not to fall outside the aim of the truth. to empty talk. What he said above: To inquiries and genealogies, now he says, to empty talk.

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• 1 Timothy 1:7

  desiring to be teachers of the law, not understanding either what they say or the matters about which they make confident claims. desiring to be teachers of the law. Another excuse for failure. For not only, he says, does hostility lead to this, but also ambition for honor, which itself arises from hatred and envy. not understanding either what they say. He wants to show that they truly came from love of power to wanting to be teachers. For neither do they know the law, nor about the things about which they make confident claims. For if they had known the law, they would have believed in Christ, which is also said elsewhere. "Tell me, you who want to be under the law, do you not hear the law?" (Gal. 4:21) For if they had known the law, they would certainly have believed that it leads to Christ.

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• 1 Timothy 1:8

  And we know that the law is good if one uses it lawfully. that the law is good. If it's anything other than this [that is, using it lawfully], it's not good. But who is the one who lawfully uses it? The one who is sent to faith through it. For the law does not have the power to justify, but it leads to Christ who is able to justify. For the one who fulfills it, not the one who interprets it, lawfully uses it.

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• 1 Timothy 1:9-10

  understanding this, that the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for sexually immoral persons, for men who practice homosexuality, for enslavers, for liars, for perjurers, and if there is any other thing contrary to sound doctrine. understanding this. And Paul says that the one who knows has used the law legitimately, knowing that he does not need it for living rightly. But who is this? The one who lives morally through virtue, and not through fear of the law. for the lawless and disobedient. This is also said elsewhere; "The law was added because of transgressions." (Gal. 3:19) So for the righteous and not transgressing, there will be no law, but for those who do not have virtue from themselves, but are in need of the threat of the law. And then he specifies them, hinting that the Jews possess these things. to the ungodly and sinners. For those who continuously worship idols, those who sacrifice their children to demons, those who stone Moses (Num. 14:10), and Jews who are defiled by civil murders, would they not be all these things? and if there is any other thing contrary to sound doctrine. For all these are passions of a corrupted soul. But such a soul acts contrary to sound and good teaching.

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• 1 Timothy 1:11

  according to the Gospel of the glory of the blessed God, which was committed to me. according to the Gospel of glory. But what is sound doctrine? It is that which is according to the Gospel of God. That Gospel is called the Gospel of glory, because through it Christ, who chose the cross, is most glorified. Since Paul said, "which was committed to me," (1 Tim. 1:11) so that he might not seem to boast, he attributes everything to God, and he says, "I have grace because He has given me this power," for the Gospel to be entirely believed.

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• 1 Timothy 1:12

  And I am grateful to Christ Jesus our Lord, who has strengthened me, because He considered me faithful, appointing me to minister. Since Paul said, "which was committed to me," (1 Tim. 1:11) so that he might not seem to boast, he attributes everything to God, and he says, "I have grace because He has given me this power," for the Gospel to be entirely believed. who has strengthened me." For Paul says, I have been given a great burden, and I am in need of much strength from God. because He considered me faithful. Then Paul shows that something has also been brought in from us. For God is not indiscriminately selective of some. For the matter would have been disapproved. And he says; "because He considered me faithful." But how could God consider one who is not worthy of faith to be faithful? He is faithful, who does not take any of God's things to himself, but also commits his own things to God. to minister. That is, of the Gospel. He says "minster" because it means to preach. The proof that I considered myself trustworthy is that the ministry of the Gospel was entrusted to me.

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• 1 Timothy 1:13

  though I was formerly a blasphemer and a persecutor and a violent man; but I was shown mercy because I acted ignorantly in unbelief. though I was formerly a blasphemer. See how Paul increases the mercy of God, remembering his former life, and showing whom he chose to have mercy on. And a persecutor. For Paul would say: Not only was I uttering blasphemies, but also by persecuting others, I compelled them to speak blasphemies. but I was shown mercy. Paul shows himself worthy of punishment, for mercy is shown in these cases. because I acted ignorantly. If Paul did it ignorantly, he was shown mercy; why then were not the Jews also shown mercy? And we say, first of all, that they do not want it. For those who approached Christ were shown mercy. But why did not all see the vision as Paul did? For if so, all would have approached. Because Paul persecuted out of ignorance, but those others did so knowingly. Heard the evangelist saying that many of the Pharisees and Jews believed, but they did not confess it; "For they loved the glory of men more than the glory of God." (Jn. 12:43) And again Jesus said to them; "How can you believe, who receive glory from one another?" (Jn. 5:44) And again: "This they said, his parents said, because of the Jews, so that they themselves would not be put out of the synagogue." (Jn. 9:22) And the Jews themselves were saying, "Do you see that we are not benefiting at all? Behold, the whole world is going after him." (Jn. 12:19) Did you see them sinning in knowledge, for the sake of ambition? At that time Paul was perhaps at the feet of Gamaliel, not associating with the crowd, and after that, seeing the faith of Christ increasing, he was zealous with the zeal of God, though not in full knowledge. in unbelief. From the law, Paul read about Christ. Therefore, since he did not immediately believe in Christ, he calls the matter concern, born from unbelief.

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• 1 Timothy 1:14

  And the grace of our Lord overflowed exceedingly with faith and love which are in Christ Jesus. the grace of our Lord overflowed exceedingly. For not only, he says, did He leave unpunished one deserving of punishment, but He also justified him, and made him a son, and a friend, and an heir. with faith and love. Moreover, it abounded with my faith and love, and both came to me through Christ himself. For he says "in Christ Jesus." And Paul spoke of faith and love, that it is one thing to believe, but not to do the things of those who love Christ. However, he showed that it is necessary for us to bear something as well.

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• 1 Timothy 1:15

  The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. The saying is trustworthy, that is, the spoken word is true. "You will know from me," Paul says. "of whom I am the foremost." And yet elsewhere he says, "According to the righteousness which is in the law made blameless." (Philip. 3:6) How then does Paul call himself sinful and the foremost of sinners? And we say that righteousness from the law, when compared with that from faith, is not only not righteousness, but also the first sin. "For all have sinned and fall short of the glory of God." (Rom. 3:23) In this comparison, it has also been used elsewhere, where it says: "For even that which has been glorified has not been glorified in this part, because of the surpassing glory." (2 Cor. 3:10)

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• 1 Timothy 1:16

  But for that very reason I was shown mercy, so that in me, the foremost, Jesus Christ might display his unlimited patience as an example to those who would believe in him and receive eternal life. But for that very reason I was shown mercy. See what humble thing Paul said. He says, "Since I, the most sinful of all, have been saved, there is no longer need to doubt about salvation." For he wants to show that he was not saved as one worthy of salvation, but in order not to cause others to despair of their salvation. unlimited patience. Oh, the humility of Paul! For every kind of evil, he says, I was in need of unlimited patience, not a part of it, as those who have sinned only in part. as an example. For encouragement, for demonstration. to receive eternal life. For the faith that is in Christ is for eternal life.

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• 1 Timothy 1:17

  To the King of the ages, immortal, invisible, the only wise God, be honor and glory forever and ever. Amen. To the King of the ages. These things concerning the holy accepted Trinity. For such titles are common to the Father and the Son and the Holy Spirit. For these are found elsewhere concerning the Son, elsewhere concerning the Spirit, but now concerning the Father. to the only wise God. Having reasoned about Christ's love, Paul also remembers the Father and sends up praise to himself, so that no one might think the Father is a sharer in the love toward us. For on account of the love toward us, the holy Trinity must be glorified, since the love is common. Instruction concerning faithful and honorable service, which is without risk.

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• 1 Timothy 1:18

  I entrust this command to you, Timothy, my child, according to the prophecies previously made about you, so that by them you may wage the good warfare. this command. It means careful observation. I entrust. As to a child, Paul says, I command, not according to any authority applying to masters. according to the prophecies previously. For the sake of emphasis it is placed there. However, the order is this: As soldiers next to those prophecies which have gone before concerning you, that is, as suitable soldiers, responding to the prophecies which were about you. For according to the revelation of the Spirit, Timothy was chosen by Paul as a disciple, and was circumcised, and was ordained a bishop. them you may wage the good warfare. As a soldier of Christ fighting with spiritual weapons in every way against spiritual enemies. by them. Namely, by the prophecies: for they have chosen you. Therefore, because of which you were received and by whom you were chosen, serve in them and through them, that is, through the Spirit Himself through whom the prophecies exist. the good warfare. For there is also a bad warfare, concerning which it is said: "Just as you have presented your members as weapons for sin and impurity." (Rom. 6:13)

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• 1 Timothy 1:19-20

  holding faith and a good conscience, which some having rejected, have suffered shipwreck concerning the faith; among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may be taught not to blaspheme. holding faith. For one must be a teacher of oneself before being a teacher to others. And faith, he says, is about doctrines, while conscience is about conduct. which some having rejected. Of these, Paul says, conscience is about living rightly. For when someone lives without consideration it also shipwrecks their faith. In order not to be tormented by the fear of what is to come, they strive to persuade their own soul that all things concerning us, both about resurrection and judgment, are false. whom I have handed over to Satan that they may be taught. Since Satan does not instruct himself, how can he bring good teaching to others? And we say, just as executioners, full of countless evils, train others to be prudent, so also does Satan. For when a person is handed over to Satan, it is by the exclusion from communion. Then the demon, having taken the person stripped of God's help, disciplines him. And this is done for his correction. But why do they hand over to Satan, and he himself does not discipline? So that it may be shown that even Satan is able to coerce, and so that, along with punishment, they are also insulted, with Satan being the avenger. For the apostles punished the unbelievers for their own sake, as Paul himself did to Bar-Jesus and Elymas (Acts 13), and Peter to Ananias (Acts 5); to show that they were able. But those who learned from these things, yet turned away, they handed over to Satan. not to blaspheme. For these, by subjecting faith to human reasoning, have gone astray and blaspheme, as now the Nestorians suffer, and the other heresies. ...

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 2:1-2

  First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for all people; for kings and all who are in high positions, that we may lead a peaceful and quiet life in all godliness and dignity. In daily worship, this would be before the remembrance of others, he says. To make petitions. A petition is a plea offered for deliverance from troubles. Prayer is a request for good things. Intercession is an accusation against wrongdoers. thanksgivings, for it is necessary to give thanks for the good things that happen to one another. be made for all people. Since the bishop is a common father, he ought to pray for all people, both the faithful and the unbelievers, friends and enemies, those who slander and those who afflict. for kings. Then, so that the matter might not appear to be flattery, first saying, be made for all people; thus he declared, "for kings and all who are in high positions." that we may lead a peaceful and quiet life. Let no Christian be disturbed in any way; therefore, during the time of the mysteries, let him remember that the king, since he is often unfaithful, shows that our profit is their salvation. But how is their salvation our profit? How? For if they are preserved and conduct themselves excellently in wars against enemies, we live quietly and peacefully with no one disturbing us. It would indeed be absurd if they were to be exhausted for the common safety, but we do not even bring together that which is in us as help (I mean prayer) for them. in all godliness. There are three kinds of wars: one is against the Barbarians; one is against those of the same race; the third, which the soul wages against the body, which is the hardest of all. For the war against the Barbarians brings only death or slavery. The war against those of the same race, I have learned to avoid through gentleness. "Instead of loving me," he says, "they attacked me, but I prayed." (Ps. 109:4) And, "I was peaceful among those who hate peace". (Ps. 120:6) But the one within ourselves is difficult to accomplish, and it brings harm to the soul. Therefore, he wishes to pray for the kings, so that they may both conquer and endure, knowing that the peace from the Barbarians greatly contributes to the peace within ourselves. For if one must be at leisure and know God, then freedom and harmony are necessary for the knowledge of God and kindness. How then could those engaged in wars with the Barbarians be at rest? For it is noble and undeniable to pray for all people, both Greeks and others, so that they may turn back.

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• 1 Timothy 2:3-4

  For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. who desires all people to be saved. He says, if He Himself desires all to be saved, the Lord who also saves, who then needs my prayers? Yes. For you draw them and those to love, and you show affection. "Imitate," He says, "the purpose of God." (Eph. 5:1) For He Himself desires all people to be saved, and you pray for all people above all. and to come to the knowledge of the truth. Paul said, "To the knowledge of the truth." Then he explains what the truth in doctrines is. If therefore God wills, he says, why does what He wills not happen? It does not happen because they do not want it. For God does nothing by compulsion.

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• 1 Timothy 2:5

  For there is one God, and one mediator between God and men, the man Christ Jesus. For there is one God, and one mediator. Note that he did not say, Two, but, One and one, thus avoiding the multiplication of gods. Since the one who was to mediate was absent, to partake of both so that He could also mediate, the Son of God, the eternal Logos [ὁ προαιώνιος Λόγος], having become incarnate, came forth, existing from two natures, namely from divinity and humanity, and is understood and worshiped in one person after the union. For if the Only Begotten had appeared to us in bare divinity, creation would not have shown Him, where the sons of Israel were not able to see the face of Moses. But the phrase "One God" is not placed in opposition to the Son or the Spirit—far from it!—but against those who are not, called gods. It is asked why the Spirit is not mentioned. Because the discussion was about the Greeks. For concerning them is the phrase, "and to come to the knowledge of the truth." (1 Tim. 2:4) Among them there was polytheism, and he carefully guarded the economy of remembering the "Spirit," lest somehow he introduce the appearance of polytheism. Since he converses there with the faithful, he continually remembers Him, often even alone, not bringing to mind the Father and the Son. the man Christ Jesus. As He was man, so He was also God, indivisibly, inseparably.

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• 1 Timothy 2:6

  who gave himself as a ransom for all, the testimony given at the proper time. who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption? Nature was unwilling to perish, but Jesus gave Himself for it. the testimony. That is, through the testimony the Son became a ransom. The interpreter now says this means that the testimony is called a ransom, that is, the passion. For He came to bear witness to the truth. He testified by what He did, that He Himself is Christ, the Son of God, even to death. For He also revealed the Father, and introduced the true doctrine and the true and angelic life, given at the proper time, He says. That is, when people were suitably disposed toward faith. Thus Clement of Alexandria in the seventh "Hypotyposes." at the proper time. Through the testimony, he gave himself, he says, as a ransom. Through the testimony, that is, through the passion (for in it he bears witness to the goodness of the Father that he gave both himself and the Son. But they did not cease their hostility toward him, but even crucified the Son. And that he wishes to fulfill the promises to them, but they do not want it), in proper time, he says, having been prefigured and predestined by the holy and blessed Trinity.

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• 1 Timothy 2:7

  for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth. for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1) teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles. in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.

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• 1 Timothy 2:8

  Therefore I want the men to pray everywhere, lifting up holy hands without anger or disputing. How then did Christ forbid praying openly? "For He says, 'Go into your room.'" (Matt. 6:6) Christ did not forbid praying in every place, but He said this to turn away from praying for show; just as in "Let not your left hand know what your right hand is doing," (Matt. 6:3) He does not speak about hands, but about doing good deeds without empty glory and not for display. It is not the place that makes the difference, but everywhere He cared that we do not show off. Furthermore, the Apostle also makes this clear: Just as it was not permitted for the Jews to offer sacrifices outside the temple, so it is also with us to pray. For He says that every place is suitable for us, only if we lift up holy hands, that is, hands cleansed from impure grasping, greed, and murder, purified through almsgiving. without anger. Without bitterness, without cursing anyone. For true anger is not even wishing harm to befall one's brother. or disputing. So will God hear me? Or do I pray simply and in vain? For one must be convinced that God will listen, if we ask Him for things dear to Him while being pure.

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• 1 Timothy 2:9-10

  Likewise, I want the women to adorn themselves in respectable clothing, with modesty and self-control, not with braided hair, or gold, or pearls, or costly clothing, but, as be appropriate women who profess godliness, with good works. Likewise, I want the women. That is, I wish for them to raise their hands in holiness without anger or argument. Women require more than anything else to be adorned modestly. But the phrase, respectable clothing, clearly means to be covered on all sides; he says it properly, not excessively, so as to please those who see it. with modesty and self-control. Therefore, do not imitate those who are loved with a lustful desire, who look shamelessly and in the manner of high-class prostitutes. not with braided hair. For you have not come to a theater, Paul says. You have come to weep for your sins. Luxury is not the attire of one in prayer, nor is your worldly arrogance fitting for one mourning their sins. But if these things, which only display wealth, are prohibited: much more so the curious and perverse things such as the staining of the cheeks, painted eyes, renown walk, a broken voice, a wondering and curious eye, the raising of a prostitute's garment, a more elaborate belt, ripped shoes. For all these things, in other words, say, "in respectable clothing," he cast out. That teachers ought to be men, and not women, because of nature and the affection that arises from error.

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• 1 Timothy 2:11-12

  Let a woman learn in silence with all submissiveness. I do not permit a woman to teach or to exercise authority over a man, but to remain quiet. Not only does he require women to be modest, but also silent and submissive; for through silence, they signify submission. I do not permit a woman to teach. He removed every opportunity for a woman to speak. For since he commanded them to be silent, so that they would not speak under the grounds of a reasonable excuse for teaching, he says, "Nor let them teach," not only human things but also spiritual ones. And he forbade teaching in the assembly. For he did not entirely remove teaching from them; for he allows them to teach their own children for a time, as he says later on. or to exercise authority over a man. For to teach is indeed to assume authority over a man.

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• 1 Timothy 2:13-14

  For Adam was formed first, then Eve; and Adam was not deceived, but the woman being deceived fell into transgression. For Adam was formed first. Since Adam was formed first, the woman should not have authority over the man, but should be in submission to him. Adam was not deceived. As to the comparison with the deceit with which the woman was deceived, the behavior of Adam is neither deceit nor trickery. For it is much more reasonable to be deceived by the serpent than to accept the fruit from the woman and eat it. Therefore, in his defense, Paul says that he was not deceived, but that "The woman whom you gave to be my helper, she gave to me and I ate." (Gen. 3:12) Calmly showing that Adam did not even err after listening to his helper. "He was not deceived." Note that what precedes is to be understood as implied. In another way also. How was Adam not deceived? Because neither does Scripture say this, but the woman indeed: "The serpent deceived me." (Gen. 3:13) But Adam does not say; "The woman deceived me," but, "She gave me." She gave to me: For it is not the same to be persuaded by a fellow and companion, and to be persuaded by a beast, slave, and one who is subordinated. Therefore, that was the deception. But neither did Adam see the tree that it was beautiful to eat, but the woman. but the woman being deceived. And Paul brings this forward to prevent a woman from teaching. For once a woman has taught, Paul says, she overturns everything and makes the man subject to disobedience: for she was the author herself and advised him to eat. Therefore, he does not say: Eve was deceived; but the woman was deceived, indicating a nature that is easily deceived. but the woman being deceived fell into transgression. Not only Eve became accountable to transgression, but also the whole sisterhood of women. For as in Adam we all die, so in Eve all have sinned.

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• 1 Timothy 2:15

  Yet she will be saved through childbearing, if they continue in faith and love and holiness with self-control. This is a trustworthy saying. Yet she will be saved through childbearing. Not only Eve, but every woman. And by "childbearing," it is meant not only to bear children, but also to lead them according to God. What then shall one say, that virgins and barren women, and those without children and widows, are lost? Away with that though! For it does not say that they will not be saved by their own virtue; but that childbearing will also be a means of salvation for them, that is, the acknowledged means of being saved by their own virtue. if they continue in faith. If Christians have nurtured and remained virtuous. What then if she herself is evil, but nurtures well? It certainly cannot happen that what is bad trains well; yet if it does happen, there will be a reward. But what if being good she nurtures evil? She will die because of the evil of the children. And the priest Eli is witness. (1 Sam. 2-4) This is a trustworthy saying. Because the fathers, Paul says, will be able to share in the virtue of the children. On the Virtue of Bishops.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:1

  If anyone aspires to the office of bishop, he desires a noble task. Writing to Timothy, Paul shows in general what kind of person a bishop must be. "he desires a noble task." He says, "I do not accuse him." An honest man is needed, certainly for service and leadership; provided that he desires it for helping many, and not for glory. For a bishop is said to be one who oversees all. Even Moses desired it, but not for glory, rather for the benefit of many.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:2-3

  Therefore, a bishop must be blameless, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach; not a drunkard, not violent, not greedy for gain, but gentle, not quarrelsome, not a lover of money. be blameless. So that he is aware of no evil in himself. For if he is aware, he acts badly desiring oversight, from which through his actions he has alienated himself. A bishop must be the husband of one wife. This does not legislate that a bishop must necessarily have a wife, but rather, if he is married, he says, he must not be a second husband. Or that he should know only one lawful wife for marriage; but, when called to the office of bishop, he must fulfill that condition. "So that those who have wives may be as though they had none." (1 Cor. 7:29) And, "I wish that all were as I am," says Paul. (1 Cor. 7:7) And, "He who is married cares about worldly things." (1 Cor. 7:33) How then can a bishop rightly care for worldly matters? Some say that he said this concerning the Church, so that he would not transfer from one to another; for the matter is adultery. Sober-minded. Awake, discerning, fervent in spirit. self-controlled. For one ought to have restraint, good manners, and hospitality according to those who lead. Therefore, Paul added the teacher's own characteristic, saying self-controlled: not a drunkard. Paul says this, not meaning the intoxicated (for that was often the case), but the brazen and arrogant. Again, not violent, not one who strikes with hands, but one who strikes the conscience of the brothers.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:4

  one who manages his own household well, with children in submission with all reverence. one who manages his own household well. For he who does not know how to rule a single household, or who could not properly govern two or three children by nature, how will he be able to suitably preside over the Church and so great a people? For he must bear examples from his own household.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:5

  If anyone does not know how to manage his own household, how will he care for the church of God? Whatever the bishops commanded in these strict matters, not drunkenness, not being violent, but moderation and the like, he who commanded the disciples, "Put to death the members of your body on the earth;" (Col. 3:5) and, "Are some who crucified the flesh of Christ?" (Gal. 5:24) And Christ commanded to take up the cross and follow Him for all. (Matt. 16:24) For why did he not rather command those to be angels, as if according to the measure of mortals? And we say that the highest virtue is of few: but it was necessary to have many bishops, one for each church. Therefore, lest he make the office of bishops, which was necessary, rare or impossible, Paul commands moderate virtue, making the matter itself easy to approach: how will he care for the church of God. Where there are greater and more numerous affairs.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:6

  He must not be a recent convert, lest, being arrogant, he fall into the judgment of the Devil. He must not be a recent convert. It does not mean the younger person, but one recently instructed in the faith. For Timothy himself was also younger. "For no one should despise your youth," (1 Timothy 4:12) he says as he goes on. For he who is still a student ought, if anyone makes him a teacher, to be proud and confident. he fall into the judgment of the Devil. To the same, Paul says, to the Devil, a judgment, into which he fell out of madness.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:7

  Moreover, he must have a good testimony from those outside, so that he may not fall into reproach and the snare of the Devil. from those outside. Outside, says the Greeks. Observe the precision. What then if he is bad, but has a good testimony? This is impossible. For it is beloved for the most upright to be testified to by enemies. But this, along with other things, requires good qualities; for he also shows a bond. But what if, being good, he is despised concerning his life? Difficult indeed, but such a one must not become a bishop. And if from those outside, much more from the brothers. so that he may not fall into reproach. It is fitting for one who is bad to be reproached and insulted. and the snare of the Devil. For if he is, he says, evil in some way, he easily sets another trap for him. For if he turns from being insulted and abused to sins, he falls into another passion of anger and resentment; for no one can endure insult without anger.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:8-9

  Deacons likewise must be honorable, not double-tongued, not given to much wine, not greedy for dishonest gain, holding the mystery of the faith with a pure conscience. For what reason did Paul pass over the elders [πρεσβυτέρους]? Because he mingled them with the bishops themselves. For what he said about the bishops, he also applies to the elders: since they too are similarly priests, and have been entrusted with the duty of teaching. not double-tongued. That is, deceitful and traitorous. not given to much wine. Paul did not say: "Do not get drunk" (for this was very common), but rather, "Do not drink excessively." For even if, he says, they do not get drunk, yet the tone of the heart slackens. with a pure conscience. He demands faith and life.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:10

  And let these also first be tested; then let them serve as deacons, being blameless. And let these also first be tested. Just as, Paul says, the bishops, so that they may not be beginners.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:11

  Women likewise must be honorable, not slanderers, but sober-minded, faithful in all things. Women, not just any women, but deaconesses. For what did Paul wish to mention among the clergy, women of any kind? not slanderous. What was said above: not to be double-tongued. but sober-minded. For the female sex is not to be trusted. Therefore, one must be sober and watchful. For as much as they are more susceptible to deceits, so much so do they need sobriety. faithful in all things. In faith and life.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:12-13

  Let deacons be the husbands of one wife, managing their children and their own households well. For those who serve well gain for themselves a good standing and great confidence in the faith that is in Christ Jesus. husbands of one wife. You see how the same things are required from deacons as from bishops? These things must also be accepted concerning deaconesses. managing their children and their own households well. He places this everywhere, wishing to bring the reproof upon them from home. For those who serve well. Those who have entrusted themselves to the lesser things will quickly come to progress and boldness in Christ. and great confidence. But who would have confidence in the faith of Christ, except the one who lives with faith and a righteous life?

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:14-15

  These things I write to you, hoping to come to you soon; but if I am delayed, I write so that you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and foundation of the truth. These things I write to you. In order that the arrangement concerning these matters may not throw Timothy into gloom because Paul is no longer present, see what Paul says: "But if I am delayed." Since he was led by the Spirit, and did not know where the Spirit was ordering him to go, therefore he always hesitates. which is the Church of the living God. Whoever is a house, is the Church of the living God; not like the Jewish temple, but a pillar and foundation, that is, a confirmation of the truth. For the temple, he says, was a foundation of the types of truth. And rightly so, "of the living God." For do you not notice, he said, that it is filled with men: for it excels through God, and is built by Him, and has Him as its inhabitant.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 3:16

  And confessedly, great is the mystery of godliness: God was revealed in the flesh, justified in the Spirit, seen by angels, preached among the nations, believed on in the world, received up in glory. confessedly. For no one doubts this. And faith which is in us is both great and a mystery, and a mystery of devotion, and it has no hesitation. Do you see the steps? God was revealed in the flesh, etc. Then Paul speaks of the mystery. For He who was revealed to men in the flesh was not judged righteous by human eyes, but by the eyes of the Spirit, who also searches the depths of God. (1 Cor. 2:10) But he says: He was justified because of the flesh. For since God is God, he is not justified but justifies. This is also what the prophet said: "He who has not committed sin, nor deceit found in his mouth." (1 Peter 2:22) Saint Cyril in the twelfth chapter of the Scholia says: "'He who was revealed in the flesh was justified in the Spirit.' For in no way was he subjected to our weaknesses." seen by angels. For they did not disregard His birth according to the flesh. — [OECUMENIUS] He was justified in spirit. And by what justification is he justified who is righteousness itself and redemption, the Sun of righteousness according to Malachi? Which indicates the most pure and perfect righteousness, the fulfillment evidently of the legal rights; concerning which John said: "Let it be so now; for thus it is fitting for us to fulfill all righteousness." (Matt. 3:15) For since the law also commanded concerning baptisms, He came to the Jordan to fulfill this as well, just as He fulfilled circumcision and the offerings for the firstborn. But what does He mean by "In spirit"? Israel was bound in the spirit of slavery through the punishing law. For it did not have the spirit of adoption; this has been granted to Christians, as Paul also says: "What is above is Jerusalem the free, which is the mother of us all." (Gal. 4:26) He says therefore, Even if he fulfilled the legal righteous requirements, but not with the spirit of slavery (for how, he who also frees others?), but with the Holy Spirit of adoption, which the genuine Son received according to the human nature, bestowing the gift upon us, and consubstantial with the Spirit, and not for Himself. Just as He cared for and prayed, making our prayers acceptable, and called His own body a temple, causing us to become temples of God. [end of the excerpt by Oecumenius] — For indeed, the righteous according to the Gospel, truly spiritual, have long surpassed many of those who are justified by the law. — [PHOTIUS] Instead of being justified legally, he was justified spiritually. For he fulfilled the legal commandments not legally, but spiritually. The fact that he was not considered justified by the fleshly and hard-hearted (for they said, "Glutton and drunkard") but was justified by those who are established in the Spirit of God. "For we have seen his glory, glory as of the only begotten," and so on. (Jn. 1:14) [end of the excerpt by Photius] — seen by angels. (O the mystery! The angels saw Christ with us, when before they had not seen.) Not as by men. Thus Clement in book seven of the Hypotyposes. "He was believed in the world." Truly great is the mystery. For everywhere in the inhabited world he was believed. received up in glory. For the angels ministered to him as he was taken up on the clouds. Therefore he says, "in glory," because even the ascension itself is glorious.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:1-2

  But the Spirit openly says that in later times some will abandon the faith, paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared. But the Spirit openly says. That is, clearly and obviously. Do not be amazed, Paul says, if some now, having fallen away from the faith, Judaize. For a time will come, he says, when the faith will be more broadly extended, in which they will do even worse things, not only in the observance of foods, but also in marriages and other matters. paying attention to deceitful spirits. For if anyone departs from faith, everything else becomes dangerous. For it is necessary from then on that the mind be attentive to impure spirits, and to demons leading man away from the right path. and teachings of demons. Through these he revealed every wickedness, especially the Manichaeans, the Encratites, the Marcionites. through the hypocrisy. That is, deceitful work. However, it stands that since they know the falseness of their dogmas, they strive to speak falsely. And Paul says that liars are those whose conscience has been seared by an evil life, that is, a depraved life: and because they are aware of much filth within themselves, therefore their conscience bears stubborn marks of a sleazy life. Truly, those who are such, through fear of retribution, pervert true dogmas, persuading themselves of anything rather than that only God is the just judge, the resurrection, and the retribution of good and evil.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:3

  who forbid marriage, abstain from foods which God created to be received with thanksgiving by the faithful who know the truth. who forbid marriage. What then? Do Christians not hinder from marrying? By no means. "Marriage is honorable in all things, and the bed undefiled." (Heb. 13:4) But those who do not wish to marry are urged to abstinence. And those who hinder marriage are said to hinder on account of impurity. abstain from foods. It is not a mistake or a lapse in elegance of speech when it says, "to abstain from foods", which seemed to some not even a matter of apostolic vision, but rightly expressed according to the Attic custom (dialect). Just as the phrase, "He prevented him from doing improper things," does not mean that he encouraged him to do improper things; and likewise, "He deterred him from offending friends," does not mean offending friends, but rather the opposite. And again, "He prevented him from stealing," does not mean that he permitted theft. And, "He prevented ceasing from speaking," instead of, "He kept away from such an action." Thus also, "They prevented abstaining from foods," instead of, "They prevented from eating." And this usage is also frequent among outsiders. created to be received [μετάληψιν] with thanksgiving. See how Paul expelled luxury in the name of participation [μεταλήψεως]. For to be received [μετάληψιν] signifies a measured reception [μεμετρημένην]. And he did not expel luxury as something unclean, but as something obstructive due to excess and, as it were, a rupture of the soul. To the faithful, God has created foods to be received [μετάληψιν] thankfully. But not to the unbelievers anymore. For by their own laws they shut themselves off from them. who know the truth. The Jewish rites were indeed a shadow; now the truth has come. Many things were forbidden to them, not because they were impure, but to restrain indulgences. But the truth speaks of the faith which is in Christ.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:4-5

  that every creature of God is good, and nothing is to be rejected if it is received with thanksgiving. For it is sanctified by the word of God and prayer. that every creature of God is good. Paul speaks concerning things that are edible. He already anticipates the heresy of those introducing uncreated matter and said that those were foods. and nothing is to be rejected. Therefore, neither should the idol's food be rejected, provided it is taken with prayer, if you are unaware: since by law you become guilty who are commanded not to be defiled by the food of idols; therefore, by transgressing the law, one is defiled: just as even what is entirely pure, and taken without thanksgiving, becomes defiled because of your voluntary ingratitude. For it is sanctified by the word of God and prayer. If it is sanctified, then is it unclean? Far from it! For everything is clean; but here two points are made against those who say that some foods are unclean. First, that every creature of God is good, and nothing is unclean. But if anyone considers something to be unclean, there is also such a thing as medicine [φάρμακον], he says. For it is sanctified by the word of God, that is, by prayer. Moreover, it is stated earlier: For it is by the word and prayer made to God that it is sanctified.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:6

  Having laid these things before the brothers, you will be a good servant of Jesus Christ, nourished by the words of faith and good doctrine which you have followed. these things. What things? Those concerning the mystery, those concerning the heresies, those concerning foods, which Paul mentioned. But see, he did not say, "Commanding," but "Having laid," that is, giving counsel. For the bishop must be superior or noble. you will be a good servant. For he serves Christ who teaches those things which Christ desires to be taught. nourished by words of faith. As, Paul says, you do not depart from nourishment, so neither from these words. Or because you are nourished by spiritual nourishment in these things. Indeed, "Man shall not live by bread alone." (Matt. 4:4) For you must not only remind your brothers of these things, but also nourish yourself with them. and good doctrine. For there is also the false doctrine of heretics.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:7

  Reject, moreover, old and profane fables. old and profane fables." Paul refers to the Jewish observations. For these, in their own time, were useful, but now are old and rotten. He says the same about the Greek and heretical nonsense. Indeed, they are profane and impious, and the words of old men who have gone senile. Zeus, they say, had intercourse with Hera. And Ares committed adultery with Aphrodite. And Hephaestus was thrown down from heaven.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:8

  Train yourself to godliness; for physical exercise is of little profit, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. Train. That is, accustom yourself. to godliness. Godliness is the diligence and zeal of life with right faith. for physical exercise. It makes the body healthy. However, in comparison it is only for a short time. having promise of the life. Do you see the benefit? That godliness also in the present and in the future life gives life to the spiritual life.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:9-10

  This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer criticism, because we trust in the living God, who is the Savior of all, especially of those who believe. This is a faithful saying and worthy of all acceptance. What kind? The one that gives life both here and there. And see that you yourself are also trustworthy, as if true, and acceptable to all; for in some things you are truly so, but in others doubtful. But because of the courage of the disciple, Paul speaks clearly throughout the entire Epistle. For to this end we both labor and suffer criticism. For what purpose? "because we trust in the living God." And we too labor readily to be conscious of this, and for this very reason our enemies especially wage war against us. who is the Savior of all. He is the Savior of all here. But here, not of all, but of those worthy to be saved. And here, He especially cares for the faithful. For even though we are fought against by so many, we are saved. Paul encourages Timothy into dangers for the sake of the faith, having God as Savior. Concerning his care, and that of the Church.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:11-12

  Command these things, and teach them. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Concerning those who err in knowledge, it is necessary to command them with authority; but concerning those who err in ignorance, to simply teach them. The one who encourages toward good, teaches; but the one who hinders evil, commands. Let no one despise your youth. For the bishop must also speak more authoritatively. Therefore, "Let your forbearance be known to all men?" (Phil. 4:5) And we say that, when he himself is wronged, he ought to be gentle; but when the brothers are wronged by sinning, he ought to be strict. Or thus. If you live a most modest life, youth, which is easily prone to contempt, will not be despised. but be an example to the believers. Like a living image, and a standard of good living. in word, he says, in speaking, what is necessary for a teacher. But see that the teacher must have preparation of speech. in conduct. For example, in life and in the practice of living. in love. Which is towards all. in spirit. Either by spiritual rank or by the gift of the spirit, do not exalt yourself because of this. in faith. The straight path by which one may unquestionably believe in God, even concerning the impossible. in purity. That is, holiness, abstinence, and self-discipline.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:13-14

  Until I come, give attention to reading, to exhortation, to teaching. Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of the hands of the elders. Until I come, give attention to reading. It was likely that Timothy himself, as if deprived of Paul, wished for him. Therefore, he comforts him in two ways, both with the promise of his coming and with the consoling Scriptures. But notice that Timothy is instructed to read, which we ought to do. to exhortation. To the people. Do not neglect the gift that is in you. This is, the teaching or the office of a bishop. For the grace of God was that the young man was worthy to become a pastor. which was given to you through prophecy. For bishops were appointed by the command of the Spirit, and not randomly. But there is also a kind of prophecy that speaks of the present; as is said, "Separate for me Barnabas and Saul." (Acts 13:2) with the laying on of the hands of the elders. Paul says that the bishops are elders. For the elders would not have ordained the bishop.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 4:15-16

  Study these things; give yourself entirely to them, so that your progress may be evident to all. Take heed to yourself and to the doctrine; continue in them. For by doing this, you will save both yourself and those who hear you. Study these things. Which ones? Those that Paul mentioned above. In word, he says, in conduct, in faith, in purity. And from the frequent repetition of the same things, it shows that the bishop must unquestionably guard these things. your progress may be evident to all. But if the progress does not become very great, it would not become obvious. In all, either with people or with matters. Take regard to yourself. That is, focus and apply your mind, not only for yourself but also for the sake of learning, so that you may benefit others as well. Then, giving precise instructions, Paul said, continue in them. For by doing this, you will save both yourself and those who hear you. For encouraging others, the one who encourages is also moved and benefited, becoming responsible for those whom he prevents from sinning. That he may suitably adapt himself to each individual.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:1-2

  Do not rebuke an elder man, but encourage him as a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity. Paul does not teach any new doctrine, but all things are old. What then does he say? If correction is needed, admonish as a father, teaching with gentleness. For harsh rebuke is severe, especially from a young man toward an elder; through modesty what is severe is softened. younger men as brothers. With common sense understood, to exhort. But therefore as brothers, so that you may recall their rashness to modesty. older women as mothers.  Because of the said reason concerning the elders. in all purity. Since even conversations with younger people hardly escape suspicion, you should do this with all purity, that is, not even to the slightest degree of favor. — Otherwise. And not only to Timothy, but also to every overseer he gives advice. On the age, manner, and management of widows.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:3-4

  Honor widows who are truly widows. But if any widow has children or grandchildren, let them first learn to manage their own household properly and to repay their elders. For this is acceptable in the sight of God. Why does Paul say nothing about virgins? Perhaps they were not in their prime. And who is the truly widowed woman, he goes on to say. He ordered that she herself be honored, because they have no husbands nor children, and the matter seems to be a curse for many. Therefore, he says, she should enjoy much honor from the priest, as if restoring the reproaches from others. Or Paul calls the honor the condition of necessities. if any widow has children. These are not truly widows. For truly they are those who are isolated on all sides. — [OECUMENIUS] to manage their own household properly. That is, to arrange well. [end of the excerpt by Oecumenius] — and to repay their elders. See the wisdom of the blessed Paul. Often he also urges from human reasoning. For he says, since those before you were not able to give back the recompenses (for they died), through the descendants of those, your children, you should repay them the favors which you owed to those. — And furthermore. That children and grandchildren should first learn to revere their own household; that is, that children and grandchildren should learn to honor their own mother and to nourish and treat her well. For this is what it means to revere. And also the ancestors, that is, the grandmother. Add also to the account that this is acceptable to God.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:5-6

  But the widow who is truly alone has hoped in God and continues in supplications and prayers night and day. But the one who lives in luxury has died while still living. But the widow who is truly alone. Since Paul ordered that those who are truly widows to be honored, he now says what kind of women are truly widows, characterizing them in an explanation. He says she is isolated, both from children and from descendants. has hoped in God and continues in supplications and prayers. Therefore, this is the true widow, who hopes in God and waits with prayers. For since she is abandoned of human help, it is reasonable that she turns to God. But the one who lives in luxury has died while still living. For many choose widowhood in order to act with greater authority in things that are not proper, Paul says: "But the one who lives in luxury," that is, the one living in indulgence, "though living, has died." How? For life seems to be the life now. The eternal life has been lost. Therefore, she has died through sin, as far as eternal life is concerned.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:7-8

  And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever. And these things command. Do you see that Paul wants the matter to be as a law? For it does not permit abstaining from luxury as an achievement, but forbids it as a sin. But if anyone does not provide for his own. For personal virtue alone would not be sufficient for salvation, unless one also cares for others. Concerning the widow, Paul says these things. He calls those related by family "own." For some are personal, like friends, but not necessarily family. Therefore, one must care for their own, especially for family members. Which the extravagant does not do, attending only to luxury. especially for those of his household. He takes care of both his own and those close to him, not only attending to what is appropriate but also to himself, by cutting off passions. Thus Clement says in the seventh Hypotyposes: "He speaks of providence both concerning the soul and concerning the body." he has denied the faith. And how does the one who wastes, and does not provide for both his own and his household, deny the faith? Because, it is said: "And from your own seed you shall not be despised." (Isa. 58:7) But if you see God and do not deny Him, yet transgress His laws, you have denied God Himself. For it is said that they acknowledge God in words, but deny Him by their deeds. (Titus 1:16) How then is he worse than an unbeliever? Because although the unbelievers do not provide for everybody, at least they do so for their relatives, being led by the law of nature.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:9-10

  Let a widow be counted as not less than sixty years old, the wife of one man, well attested for good works, if she has brought up children, if she has hosted strangers, if she has washed the feet of the saints, if she has comforted the afflicted, if she has devoted herself to every good work. Here, Paul also considers age along with other factors, and previously he states the reason, saying that even if the age were sixty years old, without the other conditions being met, it should not be counted. — [OECUMENIUS] They also say that Paul is referring to those designated for widowhood. [end of the excerpt by Oecumenius A f. 172v, B f. 207v; G J. 295v] — — [OECUMENIUS] well attested for good works. Having said generally, "well attested for good works," Paul then proceeds to each particular thing. And he said that the care of children is above. What then, if he has no children? Let him do the rest. [end of the excerpt by Oecumenius] — — [OECUMENIUS] He does not say "if she had children," but "if she has brought them up according to the will of God, if she has led them properly," for this is exceptional. One must understand that this is said concerning widows. [end of the excerpt by Oecumenius G f. 295v] — if she has hosted strangers. Do you see that even here Paul places the benefits to one's own people before those to foreigners? For having said this first. if she has brought up children. Thus it suggests, "She has hosted strangers." if she has washed the feet of the saints. But he will say: I am very poor, and I do not have the means to be host or to assist the afflicted. Does he not say, "Can you not wash the feet of the saints?" Is the ability lacking to pursue good works? For Paul spoke of each of these according to what was available. if she washed the feet of the saints; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes. if she has devoted herself to every good work, that is, she has shared, supplied. For although the ability to act may be lacking, the ability to provide is nevertheless present.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:11-12

  But refuse younger widows; for when they have indulged themselves against Christ, they desire to marry, having condemnation because they have cast off their first faith. But refuse younger widows. Therefore, when the struggle becomes greater among virgins, nowhere does it seem to express the observation of time? Because they have come to this point from a greater fervor of faith, indeed a certain necessity follows which solitude brings. Or because, also speaking about virgins, that it should be constant and careful for those who belong to the Lord (1 Cor. 7:32), great diligence was applied. for when they have indulged themselves against Christ. Perhaps there were some who had acted this way. But see that truly widows are also joined to Christ: however, those who are joined to him are placed in the order of virgins. "For I betrothed you, he says, to one husband, pure virgin, to present you to Christ." (2 Cor. 11:2) And these things are fitting for every Church. But what does it mean, "when they have indulged themselves against"? it means, when they become foolish, when they become pampered, that is, when they become arrogant, when they become proud over Christ, not accepting Him as a bridegroom, then they fall away into marriage. For they did not choose widowhood with a judgment of reason. Because they have abandoned the first faith. Paul speaks of the covenant with Christ. For they agreed to be joined to Christ: but they reject Him and turn to earthly marriages. After this, indeed, they fall into another sin, namely idleness. Therefore, he ordered not only men to work, but also women. For every evil arises from idleness.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:13

  And also they learn to be idle, wandering about from house to house; not only idle, but also gossips and chatterers, speaking things they ought not. — [OECUMENIUS] And also they learn to be idle. How do the idle women learn? Having the men who are brought in to assist them provide what is necessary for their old age, they are negligent about their tasks, but they take care to appear pleasing to the men. [end of the excerpt by Oecumenius A f.172v; B f.208r; G f.296r] — not only idle, but also gossips. For the mind has been created by the Creator for us to work. Therefore, when we do not provide it with good work, it itself takes on absurd tasks.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:14-15

  Therefore, I wish the younger women to marry, bear children, manage the household, and give no opportunity to the adversary to have a cause for slander. For already some have turned aside after Satan. The good aspect was that, once the widows were instructed, they should not abandon Christ nor reject their initial faith. But since they do this, let them marry, and let them not pledge themselves to Christ, and so let them marry. The former is blameless, the latter is unholy. For their arrogance and looseness of conduct are thus restrained, at least by greater affliction and concern. and give no opportunity to the adversary. For if they marry correctly, not engaged to Christ beforehand, they will not expose themselves to the occasion of being slandered. Paul did not command them to live without fear in marrying, but that, pressed by cares, they should look to live modestly. For already some have turned aside after Satan. But why then did you pay such great attention to these things, and even more to those concerning the virgins? Because they, Paul says, gave occasion, turning away after Satan. For he says this not that there are no younger widows, but because he feared lest he might reject Christ.

  COMMENTARY ON 1 TIMOTHY

• 1 Timothy 5:16

  If a faithful man or woman has widows, let them be supported, and let the Church not be burdened, so that it may provide adequately for the truly widows. If a faithful man. He repeated: If a faithful man or woman has widows. For if they were unfaithful, it would not be necessary for them to be supported by them, lest the faithful appear to be in need of the unfaithful. Moreover, the laws also concern those who obey them, not those who are not subject to them. let him provide for them. Let the matter be done lightly. For through this, let them support, Paul meant the necessary nourishment. so that the Church is not burdened. So the faithful, supporting their own widows, also contribute to the widows of the Church. Just as the Church, not being burdened, and for this reason nourishing more abundantly those it nourishes, namely truly the widows, that is, those unprotected and isolated. and that those who are truly widows. Truly widows are those who are abandoned on all sides. For he who does this, Paul says, not only supports them if he provides for them, but also greatly helps the rest, granting them relief.

  COMMENTARY ON 1 TIMOTHY