(Verse 7.) However, he must also have a good testimony from those who are outside. Following the teaching of the Lord, he says that a future bishop must have a good testimony from outsiders, because whoever is faithful in small things is also faithful in great things, as the Lord says. And if you have not been faithful with worldly wealth, who will entrust you with true riches? So, if someone is not found faithful in worldly matters and human behavior, there is no doubt that they will not be suitable for divine matters. But if they have shown faithfulness to human beings, then even more so to God. Lest he fall into reproach and the snare of the devil. If the bishop does not have the fear of God before his eyes, but instead accommodates himself to the times, God will abandon him as if he were an unbeliever and a false prophet, and he will appear deformed and stained to all. For he acts differently than he preaches, accusing himself with his own words, being appointed to the flock of Satan. Therefore, great care must be taken in choosing the one who receives the governance of God's house. For if suitable dispensers of earthly matters must be sought, how much more for heavenly ones!
(Vers. 8, 9, 10.)
(Vers. 8, 9, 10.) Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. They must hold the mystery of the faith with a clear conscience. And let them also be tested first; then let them serve as deacons if they prove themselves blameless. The qualifications for deacons are similar, for they are to be ministers of the priests. The qualities desired in bishops are the same, as he himself says, that they be blameless, not involved in public affairs, and not seeking shameful or petty gain. For they know that they engage in business in order to profit, and they do not seek anything else from what they do. However, they say that these profits are shameful if they are pursued under the cover of piety; for one is seen as shameful when one presents oneself as pure. However, after the bishop, they submit to the ordination of the diaconate. Therefore, is it not because the ordination of bishops and presbyters is one and the same? For both are priests, but the bishop is the first; so that every bishop is a presbyter, but not every presbyter is a bishop; for the bishop is the one who is first among the presbyters. Finally, it signifies that Timothy was ordained as a presbyter, but because he did not have someone before him, he was considered a bishop. Thus, it also shows how a bishop is ordained; for it was not right or permissible for someone lower to ordain someone higher, for no one gives what they have not received.
(Vers. 11.)
(Verse 11) Women likewise must be dignified, not slanderers, but temperate, faithful in all things. For it is commanded that a bishop be appointed, and likewise a deacon, not desiring a different people; as the Lord says: 'Be holy, for I am holy' (Leviticus 19:2). Therefore, even women, who may seem inferior, should be without blame, so that the Church of God may be pure. But those who embrace the error of the Cataphrygians, because he addresses women after deacons, also defend with vain presumption that women should be ordained as deaconesses; even though they know that the apostles chose seven deacons. Was there then no woman found suitable, when we read that among the eleven apostles there were holy women? But in order to seem to support their own opinion with words, not the meaning of the law, the Apostles strive against the sense of the Apostles' words; so when that one commands that a woman should be silent in the Church, they on the other hand even claim the authority of ministry in the Church.
(Vers. 12, 13.)
(Ver. 12, 13.) Deacons should be husbands of one wife, ruling their children and their own households well; for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus. He now adds what he had omitted concerning the ordination of deacons. He also shows that these men should be husbands of one wife, so that those who are chosen for the ministry of God are not those who have violated God's command. For God has decreed that a man should have one wife, with whom he is blessed; no one is blessed with a second wife. If they govern their children well, and their homes, that is, their slaves or domestic servants, they can be deemed worthy of the priesthood and have confidence before God; so they know that they are able to obtain what they ask for, now abstaining from sexual intercourse with women. For in ancient times it was allowed for Levites or priests to have wives; because they had a lot of free time from ministry or priesthood (for there was a multitude of priests and a great abundance of Levites, and each one served in divine ceremonies at a certain time according to the institution of David (1 Chronicles 6:31-32); for he established twenty-four classes of priests to take turns serving: thus Abijah had the eighth class, in which Zacharias served as priest, as it is recorded in the book of Chronicles (1 Chronicles 23:4 and following); so that when the time came for them to not serve at the altar, they attended to the care of their homes; but when the time for ministry was imminent, after being purified for a few days, they approached the temple to offer to God. Now, however, there must be seven deacons, and some priests, so that they may be paired in churches, and one bishop in each city. And through this, all women should abstain from the assembly; because it is necessary for them to be present in the church every day, and not to delay, so that they may be purified after the assembly as the ancients did. For every week an offering is to be made, even if not daily for the pilgrims, but at least twice a week for the residents; although there are not lacking those who are baptized daily because they are sick. Therefore, it was permitted for the ancient ones because for a long time they were not seen in the temple, but were private. For if it is commanded for common people to abstain from speaking for a time for the sake of prayer, so that they may devote themselves to prayer, how much more so for levites or priests, who must pray day and night for the people entrusted to them! Therefore, they ought to be more pure than the others, because they are the ministers of God.
(Vers. 14, 15.)
(Verse 14, 15.) I write these things to you, my son Timothy, hoping to come to you soon. But if I delay, I want you to know how you ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. As for his knowledge, it was relevant that he would see him sooner: but because what pleases God is accustomed to be different, and his providence is only known to him, therefore, he says, in case I am delayed, I write to you so that you may know how you ought to conduct yourself in the church which is the household of God; even though the whole world belongs to God, nevertheless his house is called the Church, of which Damasus is the current ruler. For the world is indeed in a state of perversion, disturbed by various errors; therefore, it is necessary that the house of God be said to be there, and the truth, where it is reverenced according to His will. To those who profess to be His servants, He has marked these virtues, which can be done by no other; so that unbelief, accused by these, may perish without excuse. For the signs and wonders of this truth are the foundation.
(Vers. 16.)
(Verse 16.) Indeed, by the confession of all, great is the mystery of this piety. No faithful denies the sacrament of truth preached in the Church, which he calls piety; for to those who recognize his magnanimity and mercy, he bestows eternal and divine gifts, except the forgiveness of sins, which he bestows here in the present. What was declared in flesh, was justified in spirit, was seen by angels, preached to the Gentiles, believed in this world, and taken up in glory. The mystery of God, which is Christ in the flesh, is declared to have been manifested, which was hidden in the spirit. For when the Son of God, who was born as a human, was in secret with God, he made himself known to creatures through his actions and preaching. And this is to be justified in the Spirit, to have shone with works and power, to have revealed who he was in the flesh. Then he appeared to the angels, no longer in the form of humility, but in power. Moreover, he appeared in humble form through the flesh for as long as death was conquered, so that his majesty, who was born as a human but was not entirely human, might be seen; so that the angels, recognizing the mystery that was previously hidden, would bow down to him as though to God, giving thanks because they have learned the truth that was preached to the nations, in order to be freed from error; in whom the world progresses so as not to be condemned. It has been entrusted to the world. For it has been entrusted to the world as a sacrament of God, so that its unfaithfulness cannot deserve forgiveness of error, as the Lord says of the Jews: 'If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin' (John 15:22).
It was assumed into glory. For what they had despised as weak and ugly, was assumed into glory; for after the cross the Savior openly manifested his person and power, and in the presence of the awed witnesses, he ascended gloriously into heaven.
Caput IV.
(Vers. 1-5.)
(Vers. 1-5.) But the Spirit clearly says that in the last times some will depart from the faith, giving heed to deceitful spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For every creature of God is good, and nothing is to be refused if it is received with thanksgiving. For he is sanctified by the word of God and prayer. Which the Holy Spirit will reveal to the churches for instruction and caution, he does not remain silent; so that the warned churches may be vigilant, lest they be deceived by such men. For what could be more clear and evident in order to avoid or rather condemn these men of pernicious doctrine, than to declare in plain words the falsehood and simulated doctrine of the demons; so that when the words of this assertion are heard, it would be known that this doctrine, composed by the devil, is false, which the Holy Spirit had foretold, which asserts false things about the incarnation of the Savior, which is now indicated in the Marcionites, although they may have decayed, in the Patricians, or especially in the Manichaeans (De Patricianis Philastrius, and Augustine haeresi, 61)? For they deny both the birth of Christ and prohibit marriage, and they teach abstaining from foods. He says that their conscience is cauterized, that is, corrupted by hypocrisy; because just as a cautery corrupts the skin and inflicts a mark, so also hypocrisy corrupts the conscience, which, with the malice of deceit, knows one thing and professes another, leading to destruction. For he now denies that these people can be changed in order to be saved; because just as a cautery cannot be changed, so their mind cannot be reformed; for there is nothing worse than hypocrisy. For these are the tales, just like the Jews, those who, understanding Christ to work by the power of God, were saying that these things were done by Beelzebub. For just as they mistreat the maker of man, not lamenting their own children, yet they prohibit marriage and withhold the flesh from Christ: and in order to bring harm to him, they teach that we should abstain from those things which he has appointed for our use; so that through that which they despise, they may seem to be evil and invented by an evil author. Hence it is from where the Apostle shows that all good things are from God, if indeed they are received with thanksgiving; for they will be impure to him who does not praise the Creator in them. For those who take them in such a way as to mistreat their author cannot benefit from them properly.
(Vers. 6.)
(Verse 6.) Therefore, by presenting these things to the brothers, you will be a good minister of Jesus Christ, nourished in the words of faith and good doctrine which you have obtained. What is so true, what is so clear and provident, unless that the Christian discipline is handed down incorruptibly, so that its fruits may be praised as plentiful and firm in the Lord's vineyard? This means that on the day of judgment, they will not be considered reprobates and deserving of being burned by fire. This is the duty of a good teacher and suitable minister of our Lord Jesus Christ, for it is said that he has been nourished in the words of faith and good doctrine, which he has obtained since infancy. For he who was thoroughly imbued with all the books of the Hebrews, having received faith, made a perfect doctor.
(Vers. 7, 8.)
(Vers. 7, 8.) But reject worldly and old wives' fables, and exercise yourself towards godliness. For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. Worldly words are understood as opposing; but old wives' fables are certain delusions. These things are brought about by the voices of some who make noise, so that it is considered as a discussion of a pointless matter, of which there is no effect except vanity. Therefore, it advises to avoid those things that are contrary, and similarly those things that are childish, composed of vanity; for there are some who, with warmth of spirit, engage in such debates. But it advises to give attention to piety, because it has great benefit. For those who show mercy, giving back to their elders what is owed to their parents, in the present life they will not lack God's help, and in the future they will have immortality with glory. However, bodily exercise is beneficial for a little while; for fasting and abstaining from food, while the authority of the Creator remains, does not profit much unless piety is added to it, by which the work of many is aided by prayers to the Lord for merit. Finally, the Gospel passage testifies that those who are generous to their brothers and obedient in various ways will progress to eternal life (Matthew 25:41), while those who dissent from this work will go into eternal fire. But the exercise of the body is nothing but the reins (i.e., the control) of the flesh. Therefore, if someone, because mercy is a great thing, endures the slippery (i.e., lustful) desires of the flesh, what will be the result? Without a doubt, they will be beaten; because it was necessary for that to happen, and this should by no means be neglected (Luke 11:42). But if someone only had exercise of the body, they will suffer eternal punishments, as the Lord promised in the Gospel (Matthew 25:41); for the whole goal of our discipline is found in mercy and piety. However, the fleshly exercise of the body is different from the spiritual exercise; for the fleshly ones nourish their bodies with indulgence and feasting, so that they may progress quickly towards destruction. But the spiritual ones temper their bodies with fasting and abstinence, so that they may become indifferent towards desires and be worthy of the future resurrection. For here, the body is disciplined because of the hope for the future; but there, it is cherished because of the despair for the future, taking care of its needs for a time, so that it may be more easily inclined to sin.
(Vers. 9, 10.)
(Verse 9, 10.) The word is faithful and worthy of all acceptance. For to this we labor and suffer persecution, because we hope in the living God, who is the Savior of all men, especially of the faithful. It is worthy indeed and acceptable to endure persecution for the hope that is in God, because in this present life hope is fleeting, but in God's promise it is firm and steadfast. For He is the Savior of all; for from Him and through Him all live, as far as this present life is concerned, and as far as the promised salvation, the faithful. For to those who know, after this life which ends in death, he promised to give another life which will flourish in immortality. Therefore, he says: Most faithful.
(Vers. 11, 12.)
(Verses 11, 12.) Teach and instruct these things. Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in faith, and in purity. Timothy, in terms of age, was young; but in terms of character and behavior, he was mature and serious. Therefore, he was advised to be a model of good works in every way, so that he would be admirable and respected even in his youth, and his actions would excuse his age. He was to be considered not as a young person, but as an older one; and older people would be embarrassed unless they presented themselves in a manner that matched his seriousness and behavior. Young people, on the other hand, would regard him as their teacher and equal. Timothy, a remarkable and most holy young man, whose example serves to restrain the undisciplined youth and to punish the irreverence of the elders.
(Vers. 13, 14.)
(Verses 13, 14.) While I come, attend to the reading, exhortation, and teaching. Do not neglect the gift that is in you, which was given to you by prophecy, with the laying on of hands of the eldership. The intent is for him to be devoted and dedicated to the exercise of reading, so that with all care and diligence he may excel in exhortation and teaching. Exhortation is when we stimulate some people to good work with gentle words: but to teach, when we make known to the minds of the listeners things that were hidden. For if the ruler of the people conceals these things, he neglects the grace given to him; for this reason, a leader is created for the people, to carry the concern for their salvation, by admonishing, teaching, so that the arrangement may have fruit: which arrangement God certainly established for this purpose, to advance the salvation of his people. Therefore, whoever is careless in this authority will be considered a despiser of God, called the least in the kingdom of heaven; for he will not be able to do what he does not deign to teach (Matthew 5:19). However, the giving of grace by the ordinator signifies through prophecy and the laying on of hands. Prophecy is whereby one is chosen as a future worthy teacher; the laying on of hands, on the other hand, is a mystical act by which the chosen one is confirmed for this task, receiving authority according to their own conscience so that they may dare to offer the sacrifice of God in place of the Lord.