返回On the First Letter of Paul to Timothy.
On the First Letter of Paul to Timothy.
On the First Letter of Paul to Timothy.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.Translated into English using ChatGPT.
Prologus.
Timothy was the son of a faithful Jewish woman and a Greek father, which is why he could not be circumcised as a child. He learned the sacred scriptures from his mother, and with her guidance, he established a good life for himself. When the Apostle wanted to take him as a companion, knowing that Timothy would be a suitable steward of the Gospel truth, he circumcised him out of compulsion for the sake of the Jews. They insisted that as a Jew by birth, he should not be considered uncircumcised for the purpose of ministry, in order to avoid any hindrance due to his heritage. Therefore, he instructs this newly created bishop through a letter on how he should order the Church.Caput I.
(Vers. 1, 2.)
(Vers. 1, 2.) Paul the apostle of Christ Jesus according to the commandment of our God Savior, and Christ Jesus our hope, to Timothy his brother in faith. Grace, mercy, and peace from God our Father and Christ Jesus our Lord. He reveals himself as an apostle by the commandment of the Father and the Son, in order to proclaim salvation in God the Father and hope in Christ his Son; so that because no one denies that salvation is in God, nor does anyone doubt that hope is in Christ Jesus, whom he recognized as having been raised from the dead, as an example of this hope. In this way, Timothy writes in order to secure his ordination; because he was chosen by the authority of the Father and the Son to teach. He calls him a true son, but in faith, as he says to the Corinthians: In Christ Jesus, he says, I have begotten you through the Gospel (I Cor. IV, 15). This is the true and firm generation, which knows no end, knows no diseases and pestilence, and which is ignorant of hunger and thirst: but it has learned in the kingdom of God to lack nothing; because the glorious immortality of God's gift is to come in the kingdom of God and Christ, whose grace, mercy, and peace he desires to remain with.(Vers. 3, 4.)
(Vers. 3, 4.) As I urged you to remain in Ephesus when I was going to Macedonia, so that you could instruct certain people not to teach false doctrines or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God's work, which is by faith; do so. A son should not be asked by his father, but out of love and to show him the form of humility, a bishop pleads with his fellow bishop not to allow the Jews to teach the people differently than what was handed down by the Apostle, so that they are not entertained by the myths that the Jews are accustomed to telling about the genesis of their origins, about Abraham, Isaac, and the other patriarchs, and about circumcision and the things that were later handed down by Moses; so that they are not deceived into practicing these things that were given to them in a fleshly manner. For what need is there to mention the generations, which are known to be infinite, and what and to what extent has been done under each of them; and not rather to seek salvation through faith in a concise way? For from there arise questions, when what, and when, and how, and why it was done, are being discussed: which hinders salvation.(Vers. 5, 6, 7.)
(Verses 5, 6, 7.) For the purpose of this commandment is charity from a pure heart, and a good conscience, and unfeigned faith, from which some, having turned aside, have turned to empty talk, desiring to be teachers of the law, understanding neither what they say, nor about what they confidently assert. For charity is the greatest of all, and it has been said that this is the end, that is, the fulfillment of perfection, of all commandments; if, however, it is from a pure heart and a good conscience. For true charity cannot have a wicked life or a simulated faith, in which the entire Law and Prophets are fulfilled (Matthew 7:12). However, some Jews, ignorant of the mystery of the Law and the prophets, erred in thinking that even after Christ, the laws regarding new moons, circumcision, and dietary restrictions should still be observed. Therefore, he called their conversion a falsehood because they wanted to teach what they did not know.(Vers. 8-11.)
(Verses 8-11.) But we know that the law is good if one uses it legitimately, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, fornicators, sodomites, kidnappers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the glorious gospel of the blessed God, with which I have been entrusted. To say that the law, which was given through Moses, is good, does not deny it; but in such a way that its meaning is understood and how it was given is received. For he knows the Law, and for what reason it was given, who, preaching Christ, forsakes it in the respect that it is called the law of works: but he uses it in regard to the love of God, asserting and affirming what was said by the Savior in the Law and the Prophets. For he uses the Law legitimately, who is able to discern those things which were given for a time from those which are perpetual: and he who believes that the things which pertain to the sacrament of Christ should not be observed any longer in the future, as if he were believed to be coming, who has already come. If, therefore, everything is received in its proper places, things are good; if they are lacking, they will be wicked for the one who perversely asserts them; for it is a sin to set forth each thing least of all in its proper places. Furthermore, because the just have no need of the law, that is, those who have been justified by the remission of sins being accepted, lest they now live under the Law, from which they have been set free by the gift of God through the faith of Christ; so that for the future, the law of nature, which receives the knowledge of the Creator and exhorts to not sin, should be observed; and they should await the day of judgment, on which the just will be rewarded, keeping the natural law, which if the human race had taken as its leader, the law given in writing through Moses would not have existed. But because it was treated with contempt, as if it had no authority, Scripture was established; so that it would be known that it should be observed, both for the present time and because it will be required in the future, by those who established it, by whom it was neglected, and by whom it was observed. Therefore, not only because of wicked deeds and vices of the body, does it speak of the given Law, but also because of their faithlessness, by which they despised the Creator; so that they might learn to live well and give thanks to the Creator.(Vers. 12, 13, 14.)
(Verses 12, 13, 14.) And I give thanks to Him who has strengthened me in Christ Jesus our Lord, because He considered me faithful, appointing me to the ministry, even though I was formerly a blasphemer, a persecutor, and a violent man. But I received mercy because I acted ignorantly in unbelief. The grace of our Lord overflowed with faith and love that are in Christ Jesus. This is a trustworthy saying and deserving of full acceptance: that Christ Jesus came into the world to save sinners, of whom I am the worst. But for this very reason I was shown mercy, so that in me, the worst of sinners, Christ Jesus might display His perfect patience as an example for those who would believe in Him for eternal life. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen. But when he was confirmed, he appeared such that he was worthy and able to be the dispenser of the sacrament of the Lord; so that he might confirm by the Law those things which previously he considered incredible out of love for the Law, and he rejoiced in the persecutions which previously he had inflicted on the just as if rightly believing, grieving because he had done it, joyful because he was suffering. For he had learned such great hope in him whom he had previously denied, that he rejoiced more in suffering than he had previously exulted in persecuting. For it was not malice that prompted this, but error, which can easily be forgiven when it comes to its senses. However, the one who knows that what he denies is true; he is not acting out of error, but out of malevolence, and this is an incurable wound; for envy compels him to call the truth a falsehood, which he knows to be true.(Vers. 15, 16.)
(Verse 15, 16.) Human speech, worthy of all acceptance, because Christ Jesus came into this world to save sinners, of whom I am the foremost. But for this reason I received mercy, so that in me, as the foremost, Jesus Christ might display all his patience as an example for those who were to believe in him for eternal life. What can be more grateful and joyful than proclaiming forgiveness to sinners? For who is there without sin, that he may not receive this gift with all gratitude, preferring God as the author of this and praising Him in Christ: Who, in order to cleanse humanity from sins, descended from heavenly things to earthly things, took on the flesh of sin; He mixed Himself with earthly things, in order to make them heavenly; He suffered death, in order to rescue him from death and restore him immortal to paradise. Who does not greatly praise these benefits, which God bestowed upon man, the Lord upon His servant, the Creator upon His creature; so that there would be even more in human benefits than there were before He made those things that did not exist, after He made them. For indeed, being abandoned by these, and despised, and sought after with insults, he added to not being asked for help, so that he would be more grateful and more worthy of preference, while he repaired, than when he did; so that he would show that he alone is able to do all these things. Therefore, in this way, Christ offered help to humanity, so that he would not violate his purity nor lose his power. For he desired to be born as a human, having certainty that he would not be violated by the touch of flesh: he mingled himself with human behavior, knowing that he could not be corrupted by sins: he allowed himself to be killed, knowing full well that death cannot have dominion over him, but that he can conquer it with his own power. Therefore, he did these things in order to show that he was capable of everything. For that humility does not lead to its diminishment, but to glory: not only his own, but also to those who believe in him; for it is a dignity to be the servant of the powerful. Although many had surely believed before the Apostle, among those who killed the Lord himself, the Apostle, however, in order to humble himself, still grieving for his own disbelief, first calls himself the foremost of all sinners. For since he imprinted himself more closely in knowledge of the greatness of his Salvation, and accusing himself for recognizing such goodness so slowly, not voluntarily, but being anticipated by his mercy, so that he himself would be a witness to his divinity, whom he had previously considered to be a dead man. This is his accusation, but true praise belongs to the Savior, who called him to grace, following the example of other believers who persecuted themselves; so that through his patience and magnanimity, he could show others what kind of person he would be to those who opposed him so kindly.(Vers. 17.)
(Verse 17.) But to the immortal and invisible king of the ages, to the only God, be honor and glory forever and ever, amen. These things pertain to the person of God the Father, whom he calls immortal and invisible because all immortality is from him, so that it is more fitting for him alone in truth; for whoever is immortal does not have it from himself, but from him. In the same way, it is read in the Gospel, with the Lord saying: "No one is good, except one God" (Mark 10:18). And again he says: A good man out of a good treasure brings forth good things (Matt. 12:35). Yet no one is good except one, God; for He is the source of goodness, from whom others drink, so that they may be good. He alone is the invisible God, for He has never been seen by anyone; for He works all things through the Son, whom we therefore say has been seen; so that even though he has appeared differently than he is, we still signify that he appeared. Therefore, let us proclaim honor and glory to God the Father in truth, whose mercy and providence Christ has delivered sinners from death.(Vers. 18, 19, 20.)
(Vers. 18, 19, 20.) I commend this commandment to you, my son Timothy, according to the previous prophecies about you, that you may wage good warfare with them, having faith and a pure conscience, which some have rejected and suffered shipwreck in regard to the faith: among whom are Hymenaeus and Alexander, whom I have handed over to Satan, that they may learn not to blaspheme. After remembering the great benefits of God the Father and His Son Jesus Christ towards sinful mankind, who, even though deserving punishment, not only forgave them but also justified them and adopted them as His children, in order to instruct the people with ecclesiastical discipline, he shows in the following instructions that holy Timothy, being mindful of his own election, should fulfill that which he was predestined for. For he was predestined, when he was taken up by the Apostle, to be ordained, judged worthy to be a bishop, in order to fulfill the evangelical warfare in faith and pure conscience; for he who teaches faithfully cannot have an evil conscience. Then he exhibits the faith of his preaching if he abstains from all contrary things; for by the example of good works he provokes many to faith, trusting in the hope of his preaching; for whoever despises faith, undoubtedly has an evil conscience. For either the hypocrite is preached, or the open blasphemer, as were Hymenaeus and Alexander, who, deserting the faith, became shipwrecked, that is, stripped of truth, or leading a private life. For what is truth, if not life? They say that they were handed over to Satan, so that they may be corrected for the cause of blasphemy. But this tradition is because the Apostle, moved by their blasphemies, pronounced judgment against them; and the devil, who is prepared for this, to receive those who are against God into his power, having heard the judgment, chastises them; so that they may understand that they are bound by these penalties, because they blasphemed. Hence it is, where it is said in the Gospel among other things: 'Sin no more, lest something worse happen to you' (John 5:14), showing that sometimes infirmities are caused by sin in the body. And because they are done by the devil as a minister, the Lord declared, saying among many things: 'But behold, this woman, a daughter of Abraham, whom Satan bound for eighteen years, ought she not to have been loosed from this bond on the Sabbath day?' (Luke 13:16)?Caput II.
(Vers. 1-4.)
(Vers. 1-4.) Therefore, I exhort first of all to make supplications, prayers, intercessions, and thanksgivings for all men, for kings, and for all who are in authority, that we may lead a quiet and peaceful life in all godliness and reverence. For this is good and acceptable in the sight of our Savior God, who desires all men to be saved and to come to the knowledge of the truth. This is the ecclesiastical rule, handed down by the master of the Gentiles, which our priests use to supplicate for all, praying for the kings of this world, so that they may have subject nations, so that we may be able to serve our God in peace, with a calm mind and quiet spirit. Also praying for those to whom lofty power is entrusted, that they may govern the republic in justice and truth, with an abundance of resources, so that joy may succeed the removal of disturbance and strife; for bread strengthens the heart, and wine gladdens the mind (Psalm 104:15). Also requesting for those who are in various needs, that they may be rescued and freed, and praise God, the author of their well-being. Also offering thanks for the daily providence of God that is granted to us for life, so that in all these things, God the Father may be praised, from whom all things come (1 Corinthians 8:6); and His Son, through whom all things exist, so that with all opposition and enmity subdued, we may be able to serve God with affectionate piety and chastity; for disturbance and captivity do not preserve piety or chastity. For where is the pious man, who is naked? And where is the chaste man, where his authority is not? So that these things can be preserved, rest is necessary; so that pleasing obedience to God may be rendered, who desires all men to be saved and to know the truth. This is eternal life, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent (John 17:3). If indeed God, who is called omnipotent, desires all men to be saved, is his will not fulfilled? But in every expression the meaning and condition is hidden; hence Peter the apostle says: All Scripture needs interpretation (II Peter II, 20). For indeed God desires all men to be saved, but if they come to Him; for He does not will it so, that they be saved against their will: but He desires that they be saved, if they themselves also desire it. For certainly He who gave the law to all, has made no exception for salvation. Does a physician not therefore propose in public, that he desires to save all; if he is indeed asked by the sick? For there is no true salvation if it is bestowed upon someone unwillingly: nor can one rejoice in the received salvation if they have accepted the medicine against their will, if it is indeed possible; not to mention that medicine cannot have an effect unless the sick mind has accommodated itself to it; for this medicine is not physical but spiritual, which is neither beneficial to the doubtful nor to the unwilling. For faith is what gives salvation, and unless the entire mind has embraced it willingly, it will not only be of no benefit but also harm. For indeed faith has this power, that it may bestow divine healing upon the devout, and inflict disease upon the unbelievers, by which the whole man may perish.(Vers. 5.)
(Verse 5.) For there is one God, and one mediator between God and men, the man Christ Jesus. The will of God and Christ is one in saving mankind. Therefore, he acknowledges God the Father to be one, because all authority is from him, and one mediator between God and men, Christ Jesus. For he was sent by the Father and made the arbitrator, reconciling God and men, bringing them to the knowledge of him. For because the Father and the Son are one, not in person, but in the unity of nature, he became the arbitrator between God and men, the Son of God, assuming flesh, born as a man; so that the man Christ Jesus would be the mediator between God and men, that is, not without divinity, for in him God was man, and man was God. And in order to be the mediator between both and to reconcile both, he first did this in himself. For he could not, while preserving the unity of God, be called a mediator between God and men, as if there were another God who could bring back the rebellious man into grace with God; but instead, a man who would not transgress the given law became a mediator between the one who sinned and the one who was ignorant of sin; so that he could forgive sin and man could henceforth abide in the faith of God.(Vers. 6, 7.)
(Verse 6, 7.) He who gave himself as redemption for all, whose testimony was given in his own time, in which I am appointed a preacher and an apostle (I speak the truth, I do not lie), a teacher of the gentiles in faith and truth. For man, reconciled to God, was already subject to the infernal death; so that he could ascend to God, to whom he was reconciled, the Savior, in order to fulfill his purpose, suffered death against justice; descending to the underworld, he condemned the death of impiety that he had borne, taking away from them those whom he held; so that from now on, whoever bears his sign, cannot be held captive by it. To testify to the fact that by the time He rose again, destruction of death became resurrection of the dead. This hope is what the Apostle of the Gentiles was sent to preach, so that people could learn from him what hope there is in Christ. He is called a teacher for this reason, to teach faith and truth.(Vers. 8.)
(Verse 8.) Therefore I desire that men pray everywhere, lifting up holy hands without anger and dispute. It is advised to have a peaceful mind in prayer, so that the prayer may be effective, for holy hands are only when the heart is pure. However, it is also commanded to pray in every place, but understanding that a suitable place is meant, not an inappropriate or dirty place. For the Lord forbids praying publicly: but He advises against thinking that one should only pray in the Church alone (Matthew 6:5-6).(Vers. 9, 10.)
(Verse 9, 10.) Likewise, women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. It instructs women to pray in a humble manner, not with pride; for whoever wants to be heard should humble themselves, removing all pomp from themselves, in order to appeal to God's mercy. A proud appearance does not achieve anything and does not make one be believed rightly. For who among the wise would not fear a woman adorned with boasting? How much more so the author God, who sees a body made free by itself, bound by metals! For a humble appearance is suitable for a good profession, so that it may not be judged as something other than what it appears to be: but she, who wishes to be seen in the house of God with pomp, not for the sake of God but for the sake of humans, achieves what she desires, to appear glorious, gaining nothing from God except a stain. For how splendid it appears to humans, so much more despised it is by God.(Vers. 11, 12.)
(Vers. 11, 12.) Let a woman learn in silence with all submission. For it is not permitted for a woman to teach, nor to exercise authority over a man, but to be in silence. Not only should a woman have a humble demeanor, but she should also have her authority denied and be subject to her husband; so that she may be both in appearance and in obedience under the power of the man, from whom she derives her origin.(Vers. 13, 14, 15.)
(Verses 13, 14, 15.) For Adam was first created, then Eve. And Adam was not deceived, but the woman was deceived and fell into transgression. Yet she will be saved through childbearing, if she continues in faith and love and holiness, with self-control. Man is superior to woman, for he was created first; and woman is inferior, because she was created from man. It is also worth noting that the devil deceived not the man, but the woman; and the man, being deceived through the woman, brought sin into the world. Therefore, he must not have audacity, but should remain humble; for it was through the woman that death entered the world. 'Salvation,' he says, 'will be through the generation of children; if, however, they remain in faith, and charity, and pure life. For these are the children, who are regenerated through the faith of Christ; because if they persevere in their generation, the woman rising from the dead will be saved along with them, not that she will be saved by them, but through their generation; for when those who are destined for eternal life believe, one reaches the resurrection from the dead, and they are saved, those who believe and live a chaste life.' For as long as resurrection is deferred, so long as all the predestined believe in salvation.Caput III.
(Vers. 1.)
(Verse 1) Human speech: if someone desires a bishopric, they desire a good work. For a bishop must be of good life, therefore whoever desires a bishopric desires a good work. For by desiring this, they seem to desire a good life, as long as they do not deviate from what is expected of them, so as not to appear to have done this out of ambition or a desire for money.(Vers. 2.)
(Verse 2.) For it is necessary for a bishop to be blameless. He describes what kind of bishop he should be, so that no one desires the office of bishop unless he is faithful and able to abstain from all contrary things, so that he may not be unworthy of his profession. A man of one wife. Although it is not prohibited to have a second wife in terms of number, nevertheless, in order for someone to be worthy of the bishopric, he must even despise what is permissible because of the exaltedness of that order itself; for he must be better than the rest, who is eager for that seat.(Vers. 3, 4.)
(Vers. 3, 4.) Sober, modest, well-groomed, hospitable, teachable, not addicted to wine; not a violent person, but gentle; not argumentative, not harsh; but one who manages his home well and has obedient children with all purity. Such a man, who keeps these virtues that are listed, says should be chosen as a bishop. For these are the signs of the episcopal dignity. But if someone desires higher things and dedicates their body and soul to God, they should not enter into marriage; they will become even more worthy. For he placed the inferior so that no one would doubt the superior.(Vers. 5.)
(Verse 5.) But if someone does not know how to manage his own household, how will he apply diligence to the Church of God? It is clear that then he can be proven to be a suitable leader if he has first governed his own house properly; for whoever is faithful in small matters will also be faithful in great matters (Luke 16:10).(Vers. 6.)
(Verse 6.) Let him not, being newly converted, become proud and fall into the judgment of the devil. It is true that those who are inexperienced in the faith are often inflated with pride, especially if they receive a position of authority; for they are puffed up by novelty and power, thinking themselves more deserving than others. For when, in the first year of their conversion, they see honors bestowed upon them, they consider themselves called not for their own benefit, but for the benefit of others. They think they do more good to the religion than they receive from it; and by being elated by this, they fall into the snare of the devil. For Satan brings down those who are proud with opportunity. And therefore it is written in Solomon: God resists the proud (Prov. III, 34). Hence in another letter the same Apostle says: If anyone thinks he is something, when he is nothing, he deceives himself (Galat. VI, 3). And the Lord says: Whoever exalts himself will be humbled (Luke XIV, 11).(Vers. 7.)
(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.(Vers. 15, 16.)
(Verse 15, 16.) Meditate on these things, be in them; so that your progress may be evident to everyone. Pay attention to yourself and to the teaching, persevere in them. For by doing this, you will save yourself and those who hear you. It reminds us to be a model to everyone not only in good works, but also in the exercise of teaching. For it should be evident that progress is made in exercise, not only in teaching, but also in actions; for a good tree produces good fruit (Matthew 12:17): similarly, good teaching cannot have bad works; so that when good works are seen, they may be understood as the fruit of divine teaching, and listeners may be able to progress. For then they understand that the things which are said are true and to be feared, when they seem to be observed with great veneration by the very person who is teaching. This benefits the leader of the people in two ways: both because of his own good works, and because he will receive the reward of those who listen; just as if he is negligent, he will be accountable not only for himself, but also for them.Caput V.
(Vers. 1, 2.)
(Vers. 1, 2.) Do not rebuke an elder, but encourage him as a father, younger men as brothers, older women as mothers, and younger women as sisters, in all purity. Because of the honor and wisdom that comes with age, he should be taught gently and encouraged to do good works, so that he may be more willing to accept correction. For he may fear being rebuked later, which is shameful for an elder. Indeed, in all cultures, old age is esteemed and honorable. This is why both the Synagogue and later the Church had elders, without whom nothing was done in the Church without their counsel. I do not know by what negligence it became obsolete, unless perhaps through the laziness of learned men, or rather their pride, while they alone wish to be seen as something. He thinks that the younger ones should be admonished as if they were brothers, with affection for their love; so that, seeing that they are being advised out of love, they may correct themselves more easily, since they see that his actions do not differ from his preaching. But the elderly women as if they were mothers, so that while they see that they are being taught with gentle words, they do not receive it harshly, because they honorably progress; for it is harsh for the elderly when they are criticized by the younger ones. He wants to be calmed by a certain temperament, so as to make progress both in speaking and listening. He instructs young ladies as if they were sisters, to be taught so that they can readily acquire the discipline of good conversation. For when he sees that things necessary for a good life are not being insinuated to him with authority, he agrees, presenting himself as humble to the one admonishing him. For things that cannot be obtained by authority are usually obtained by flattery; for when animals guard their limbs, they still yield to flattery.(Vers. 3.)
(Verse 3.) Honor widows who are truly widows. These widows should be considered honorable, who have been widows in fact: who, when they could have remarried in order to be better, and worthy of God, rejected second marriages. They knew that the marriage ceremony is blessed only once, imitating the most holy Anna, who served God with fasting and prayers night and day, having experienced the embrace of only one man (Luke 2:36).(Vers. 4.)
(Verse 4) However, if a widow has children or grandchildren, she should first learn to show godliness at home and repay her parents with gratitude, for this is pleasing to God. The widow should be tested in her conduct and lifestyle, so that she may be deemed worthy of being called a widow of the church, who does not submit to the ecclesiastical discipline for the sake of gain, but for the sake of defense. Merit should precede, so that the appropriate honor may be bestowed upon her when she comes forward; for she who has shown godly affection towards her own, and has managed her household well, kept God's law, becomes worthy of recompense from the church.(Vers. 5.)
(Verse 5.) For she who is truly widowed and desolate, hopes in God and devotes herself to prayers night and day. A widow who has children or grandchildren should not be easily admitted to the Church's support, because if she has managed her household piously and diligently, it is necessary for her to be repaid by her own, just as she has repaid her relatives. But if, as is often the case, impiety has caused her to be despised by her own, whom she has treated kindly, it is fitting for her to be received by the Church, because she has faithfully followed the law of the Lord. Therefore, the widowed and deserted woman, scorned by her own, puts her hope in God; for she sees that she has no support from any side, and with her whole heart she devotes herself to God, from whom alone she expects help for life and salvation.(Vers. 6.)
(Verse 6.) For a widow who lives in pleasure is dead while she lives. The phrase 'widow' signifies that she should devote herself to God, serving Him day and night in order to earn His favor through prayers; and to show that she has therefore despised second marriages, and that she is determined in following the discipline of the Lord. For if a widow indulges in pleasure or luxury, she is considered as living dead; because it is a kind of deceit, to do one thing and profess another: desiring not to serve and devote herself to God, but to seek the honor of being called a widow; whereas the very profession of the name indicates the choice of God, having rejected a husband, to whom she will serve with her whole mind for the sake of the promised life.(Vers. 7.)
(Verse 7) And command these things, so that they may be blameless. It desires to have such great diligence of actions and character, that it cannot be reproached; for having been removed from the hope of worldly conversation and the duty of caring for the body, it has turned itself to God, in order to lead a commendable life. For by removing the occasions that usually open the door to sins, a good way of life can remain unharmed.(Vers. 8.)
(Verse 8.) But if anyone does not take care of his own, especially of his household, he has denied the faith and is worse than an unbeliever. He says that this widow, who was negligent in her affections towards her own, to educate them in the discipline and correction of the Lord, should be disrespected; because just as the unfaithful one, she did not obey the law of the Lord, so that she may be considered worse. For it is necessary that he who acts under the law and fear of God, despising it, be worse than he who is not subject to the law; for the former does not know, but the latter, knowing, despises it.(Vers. 9, 10.)
(Verse 9, 10) A widow should be chosen who is not less than sixty years old, who has been the wife of one man, having a good testimony in good works: if she has brought up children, if she has shown hospitality, if she has washed the feet of the saints, if she has relieved the afflicted, if she has diligently followed every good work. The widow is commended for her past deeds, and this is how she is instructed to be chosen; for her name is recorded in the church records by the judgment of the Lord, which her worthy old life declares. For by engaging in divine worship, and wearing oneself out in these things, one must be received in the bosom of the Church, to which one had once vowed oneself in lawful servitude.(Vers. 11.)
(Verse 11) But refuse younger widows; for when they have lived in pleasure, they desire to marry in Christ. Thus, it is not fitting for younger widows to be taken into this profession, for faith should not easily be granted to the unstable age; especially since there are some examples of those who, after taking up the profession, do not have the name of widowhood in their deeds but are enticed by new marriages. For whoever thinks that they are living a life of pleasure in Christ does not continue to be innocent; for sensuality draws them towards its desires, so that they may be subject to sin; for pleasures are the gateway to sin. For it is not known where he aims, who loves a flowing life.(Vers. 12.)
(Verse 12.) Having condemnation; because they made void the first faith. What remains for such, it shows; so that they may not easily dare what is difficult to accomplish: Or if the mind is devoted to this, let them hold it within themselves for now; because they have learned it is rash to profess what should not yet be believed by youth. For he becomes liable to condemnation, who turns away from what he had done rightly. For as praiseworthy as it is, if he accomplishes what is believed to be beyond his abilities; he will be all the more deserving of punishment if he dares to impose on himself by the presumption of rashness what he cannot bear: Nor should it pertain to forgiveness, for he who is found unfaithful from the beginning.(Vers. 13.)
(Verse 13) But at the same time, even the idle learn to go around: not only the idle, but also the talkative and curious, saying things that should not be said. Some virgins or widows, with the approval of their profession (for the word for this is glorious), are welcomed into the homes of the wealthy, who engage in this activity; so that they may obey their wishes, walking and searching for what they can bring to them, to delight them, so that they may be rewarded with idle gifts: and according to a bad custom, they seek more in stories than in work with their hands; so that they may appear proud and put together, acting against their own profession. What tends to be contrary to them even in this life is revealed; for that which they always consider hidden is revealed. For what is it, that they speak those things which are not necessary? For they are close to marriage, participants in many secrets, flatterers, and complainers of servants.(Vers. 14, 15.)
(Verse 14, 15) Therefore, I desire that the young women marry, bear children, be homemakers, and give no occasion for the adversary to speak reproachfully. For some have already turned aside after Satan. Because the things she previously mentioned are contrary and unlawful, they lead to death. Therefore, she gives counsel and commands to do the things that are lawful. For it is better to take care of one's own household than to commit adultery in someone else's house, and it is much better to marry than to walk openly in evil under the pretext of being good. It is better to work with modesty to earn a living than to shamelessly rely on the possessions of others while being idle. For Satan finds opportunity in how he can overthrow unsuspecting souls, when those professing piety unjustly behave; for there is nothing so dangerous as when actions oppose profession. Satan does not conceal an obvious evil, for he delights in it; but he works to reveal that he is the son of himself, not of God, to those whom he sees to be deceived, which action does not displease God.(Vers. 16.)
(Verse 16.) If anyone has widows who are believers, it is his obligation to care for them and not burden the church, so that it may care for those widows who are truly in need. Isn't it wonderful that the Apostolic authority could foresee the future? It is evident that what he said is true: the widows of believers currently burden the church, as well as those who appear to be wealthy in the world. This is because, due to old age, they have ceased their work in the textile industry, depriving themselves of both clothing and food, although not entirely but partially. This drives them to turn to the church out of their own poverty, in order to survive. It was necessary for them not only to provide for their own needy, but also to feed and clothe other needy individuals. What is greatly detrimental; for when it is given to these, it is either given less to others or not at all, to whom it should be given more, which are worthy to be ministered to at the Church's expense. Thus, it becomes burdensome when one is compelled to clothe many, when they should be clothing few: and the people, who could readily and frequently minister to a few, are compelled to dismiss more; so either they complain or they are slower to help. For when he commands that the wife of one man be chosen as a widow, now not only are there found among them the wives of two or three husbands, but also those who have lived more disgracefully: this sometimes happens through negligence, sometimes through the influence of someone insinuating themselves.(Vers. 17.)
(Verse 17) Those presbyters who lead well should be considered worthy of double honor, especially those who labor in preaching and teaching. Good stewards and faithful ones should not only be judged worthy of high honor, but also of earthly honor, so that they are not saddened by lack of resources but rather rejoice in their faith and teaching. For their diligence increases when they are not humiliated by poverty, and their authority grows when they see that they are also reaping the fruits of their labor in the present; not to be wealthy, but to not be lacking.(Vers. 18.)
(Verse 18.) For the Scripture says: \"You shall not muzzle an ox while it is treading out the grain\" (Deuteronomy 25:4); and: \"The laborer is worthy of his wages\" (Luke 10:7). Such a reward ought to be for the one proclaiming the kingdom of God, so that neither is saddened nor exalted.(Vers. 19.)
(Verse 19.) Do not accept an accusation against a priest. For the honor of this order is sublime (for such are the vicars of Christ), therefore an accusation against this person should not be easily admitted. For it should be incredible that someone who is a bishop of God has acted criminally, just as it is believable that an actor is the most disgraceful.(Vers. 20.)
(Verse 20) But those who are delinquent, rebuke them publicly before everyone, so that the others may be afraid. How easily, however, a crime against a priest should not be believed; if, however, it is proven or if it is clear that he has behaved irreverently, then it is commanded to publicly rebuke him, so that both the others may be frightened, not only the ordained, but also the laity; for when they see a deserving man being rebuked for the sake of an error, it is necessary for them to be cautious.(Vers. 21, 22)
(Ver. 21, 22) I testify before God, and Jesus Christ, and the chosen angels; that you guard these things, doing nothing with prejudice, nor inclining towards one side or another. Do not lay hands quickly on anyone, nor share in the sins of others. Keep yourself pure. He deposits this testimony before God the Father, and Christ his son, and his chosen angels, whom the Lord calls holy in the Gospel (Mark 8:38). Therefore, these are chosen, because there are others who are reprobate, who are not angels of God, but of the devil, assenting to his apostasy. Therefore, under the test, it commands that those things which are necessary for the ordination of the Church be observed, so that nothing is done without prejudice; so that no one easily receives ecclesiastical dignity, unless first his life and morals have been discussed; so that, having been deemed worthy, he may be established as a minister or priest, so that later, if he appears reprehensible, the prince of the people may not perhaps regret not having clearly judged what he deserved, whom he ordained improbably; nor should he ordain someone whose sins give rise to suspicion, lest the ordainer be tainted by his vices and transgressions. So if there are completely hidden sins, the ruler will be immune; because his conscience is free. Suspicion indeed causes fear; for he sins if he does not prove, and thus he ordains. For he who is to be ordained should be proven better than the rest; for it is not enough that he is without crime; because his merits should precede good works, so that he may be considered worthy of ordination. The bishop, practicing these things, will show himself chaste to the religion: of which thing he will obtain the reward in the future.(Vers. 23.)
(Verse 23) Do not yet drink water, but use a little wine for the sake of your stomach and your frequent illnesses. Now he gives special advice, that he may govern himself with wholesome doctrine; for God wants to be served wisely, not that by their excess they become weak and then require the support of doctors. For moderation must be observed, so that if possible, the begun obedience may be gradually advanced, rather than diminished by inconsiderateness. For intemperance disturbs the soul itself, so that when it is troubled about its weakness, it is not only not devoted to divine worship. For imprudence brings harm; the soul, placed in tranquility, raises the whole heart to God, praying with sound judgment for those things which are to be sought.(Vers. 24, 25.)
(Vers. 24, 25.) Some people's sins are obvious, preceding them to judgment, while others follow after. Likewise, good works are also obvious, and those that are otherwise cannot be hidden. No excuse should be understood for those who adhere to these sins, which are public, so that they may be more honorable by avoiding them. Therefore, this means that the man of God is to be distinguished from them, especially the steward of Christ, who also has the authority to correct them; and if they promise to amend themselves, they should be retained. But the bad works of others are revealed; for when they are alive, they are considered good, but when they are dead, they are exposed as impostors. By the same reasoning, as evil deeds are evident, so are good deeds; for a good life and modest actions cannot be hidden, and when done with piety, they make one perfect. But just as some evils are hidden for now, so are good deeds; for no one can know everything about people. But from what one sees and hears, one can prove and judge. Let them thoroughly consider whether the things that are said are consistent with the person about whom they are said, whether they are good or bad. And whatever may be hidden from men will be made known openly on the day of judgment. Therefore these things have been said so that they may know that they have a more serious cause than others. For he who, though evil, presents himself as good is worse than he who is openly evil.Caput VI.
(Vers. 1.)
(Verse 1.) Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed. Slaves are to serve their masters with obedience, giving thanks to God. For by faithfully serving their masters, they may also subject themselves to God's discipline.(Vers. 2.)
(Ver. 2.) But those who have faithful masters, should not despise them; for they are brothers: but rather serve them; for they are faithful and beloved; those who receive benefits. If it is commanded to serve worldly masters with total diligence, how much more the faithful! For then it proves itself subject to the fear of God, if it has obeyed its faithful and temporal master with whole heart. May it not think it is to be despised, because it is called a brother for the sake of the common faith; for he will be more deserving of rebuke, who thinks that a faithful master is to be despised.(Vers. 3.)
(Verse 3) Teach and exhort these things. He wants the Lord's teaching to be made manifest, so that the detractors may see that there is nothing to be criticized in it: considering at the same time what shameful things are hidden in their sacred rites, and they may be ashamed because they will be without excuse.(Vers. 4, 5.)
(V. 4, 5.) If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. He commands that those who deviate from the Catholic faith and refuse to submit to discipline should be despised, especially those who, when convicted and corrected, do not want to yield to their perverse state of mind and take pleasure in and feed on contentions. For he does not allow himself to be overcome by pride, since he rushes into conflict in order to seek favor, which is to be avoided by gentle and good men. For contention is never without a lawsuit, and it would be insufficient if only a lawsuit arose, but there would be blasphemies and enmities, which is foreign to the servants of God. But those who are corrupt in mind, deprived of truth, are considered useful; for they deem the pursuit of wealth and piety of God, not hoping for anything in the future; but rather focused on settling matters in the present, just like worldly sects, which are known to have been founded for immediate gain; I am aware that some people are pleased to hear this, that one must prosper in this life; and therefore it is necessary to abstain from such things.(Vers. 6.)
(Verse 6.) However, there is great profit in piety with sufficiency. Great riches and acquisition lie in it, if one is content with what they have; for there is more in oneself and in others, who, having acquired through the mercy of God for eternal life, believe that what they have is sufficient for the present, not hesitating to give from it. For every greedy person is impious, and harmful to themselves and others.(Vers. 7, 8.)
(Vers. 7, 8.) For we have brought nothing into the world, so that we cannot take anything out of it. But if we have food and clothing, we will be content with these. It is in vain that mortal men strive for wealth and desire to become rich, openly declaring with loud voices, when they know that they have nothing of their own in the world. What does human desire profit, unless it exists as an enemy to itself? For it has brought nothing into the world, and it can take nothing out. What does it instill anxiety in itself, and seeks to gather together? Such will go out from here, as it came. Job also writes this and confesses in his suffering, saying: I came naked from my mother's womb, and naked will I return to the earth... blessed be the name of the Lord (Job I, 21). If the greedy did not hold onto it to their own destruction, a few would save what could benefit many with their own advantage.(Vers. 9, 10.)
(Verse 9, 10) For those who desire to become rich fall into temptation and a trap, and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is the root of all evil, and some people, craving it, have wandered away from the faith and pierced themselves with many sorrows. There is nothing harsher or more distressing than when an ecclesiastic, especially one in a lofty position, strives for the wealth of this world; for it harms not only themselves but also others. For it gives a contrary form to men; for it is necessary that many imitators of it exist for perdition. For the more honorable it is in order, the more it persuades to be imitated, especially in this matter, which is inclined in this life; for greed can admit all evils. Therefore, it is the root of all evils, because in order to fulfill its desires, which is impossible, it perpetrates wickedness, homicides, obscenity, and whatever is of crime; neither secure in the present, because always desirous; and condemned in the future.(Vers. 11.)
(Verse 11.) But you, O man of God, flee from these things. He urges and commands the man of God to separate himself from this, so that he may be safe here and rewarded with divine rewards in the future. For he is not unjustly to be crowned, who rejects what persuades many.(Vers. 12.)
(Verse 12) But follow righteousness, godliness, faith, love, patience, and peace of mind. Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession before many witnesses. Because greed is an unjust thing, it commands a person of God to pursue righteousness and godliness, and the other things it mentions; for one cannot avoid it unless they adhere to those things that are contrary to greed. But how can the greedy person be faithful, who denies by his actions what he seems to confess with words? And where is the lover of brotherhood, whose hands are dry? And how can one be patient, who always reaches out for what belongs to others? Or to what extent can one have peace of mind, who is consumed day and night by the greed of desire? But because this wickedness was foreign to the man of God, Timothy, he is commanded to engage in the good fight of faith. For faith is the victory, when all vices and crimes are brought under control, in order to attain the rewards of eternal life. And the confession of this faith is contained among the very basics of faith, as evidenced by the questions and answers of the ecclesiastical monuments.(Vers. 13-16.)
(Verses 13-16.) I command you before God, who gives life to all things, and before Christ Jesus, who testified before Pontius Pilate a good confession: that you keep the commandment unblemished, blameless until the coming of our Lord Jesus Christ: whom He will show in His own time, the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see, to whom be honor and eternal power, amen. By great vigilance and foresight, the ruler of the Church gives instructions; for in his person the salvation of the whole people consists. He is not worried about the care of Timothy, but he is so circumspect for the sake of his successors, that they may preserve the order of the Church by following the example of Timothy; they themselves also, handing down the form to the future, would begin from themselves. Finally, he says, in order to keep, an immaculate commandment until the coming of our Lord Jesus Christ. He binds it in such a way that he testifies before God and Christ that he has commanded this; and he instills terror, remembering the passion of Christ, of whose passion he must necessarily be guilty who despises this for the sake of which Christ suffered. Nor has he been silent about the day of judgment, which will come at the appointed time by the will of God, whom he alone pronounces blessed and powerful, the King of kings and Lord: for he alone is the one who possesses his own blessedness and power, received from no one, dominion and kingdom, as well as immortality. All these things the Father has, likewise the Son from the Father: but the light that is inaccessible belongs solely to the Father; for it has never appeared to anyone. Finally, he adds: Whom no man has seen, nor can see. Not because there is a different light of the Son; for it is written in the psalm: And in Your light we shall see light. (Psalm 33:10) That is, the light that the Father has is in the Son: but no one has seen the Father, and therefore the light dwells in the inaccessible. For there is no way for anyone to see God the Father except through Christ, who is from God; he has seen God. But because the Son does everything himself, he is said to appear and be seen. Therefore, that which was said above is the special privilege of the Father: To whom honor and eternal power, amen; this is true.(Vers. 17, 18, 19.)
(Verse 17, 18, 19.) Instruct the rich of this world not to be arrogant in their wisdom, nor to hope in uncertain riches, but in the living God, who richly provides us with everything for our enjoyment in doing good works; to be rich in good deeds, generous and willing to share, storing up for themselves a firm foundation for the future, so that they may take hold of true life. True life is that which we hope for in the future, which is not limited by sunset or the passing of time; for it is eternal and therefore rightly called truth: for it is the present image of life, not the truth itself. And because the image is not completely empty, it is acquired in this life; and in order to hasten to it, it is learned from the image that surpasses the truth, which is not attained by arrogance or the hope of riches, but by humility and the hope of God, who has promised this. For it is in Him that we must hope, because He provides what is necessary for our needs, not in the abundance itself, but in the source of it. For what hope is there in a transient and uncertain thing? Indeed, since some of them depart; but those who seem to stay in them do not gain any profit from them in the future, but rather loss; except when they share with the needy; for they are not eternal, so as to be preferred to the future life. They make the arrogant ones believe that they promise immortality. We have an example of resurrection in Christ; and Christ is not loved by many in the same way as wealth, of which no example seems to have delivered anyone from death. Christ redeemed us, not with riches; for he himself showed forth the likeness of future life, that despising all these things, we may follow him; that we may come to the immortal and heavenly riches. Therefore, we must strive for this, that we may be rich in good actions, and acquire spiritual riches with these earthly possessions; let us sow on earth, so that we may reap in heaven, where the eternal treasure is stored.(Vers. 20, 21.)
(Verse 20, 21.) Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called 'knowledge.' Some have professed this knowledge and have deviated from the faith. Grace be with you. It also reminds you to keep the things that have been said above, and to avoid contrary teachings that only use the name of 'knowledge' but deceive with their false profession, aiming to deceive the innocent. They pretend to have faith, but have turned away from it, bringing about unfaithfulness. And he subscribed with his own hand, saying: Grace be with you.1 / 1返回