Oecumenius — Commentary on Scripture | TrulyRandomVerse

On 1 Timothy

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1 Timothy 5:17-18

The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages." Who then are the ones who lead well, Christ declared. "The good Shepherd," he says, "lays down his life for the sheep." (Jn. 10:11) are to be considered worthy of double honor. Paul calls the necessary provision an honor, or rather a contribution. "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages." double. But truly, with a double comparison made to widows, not to elders who do not rule well. For they do not even deserve simple honor, but rather must be expelled. Or he says double means much. those who labor in preaching. Preach, not the boastful kind, but that which has the power to nourish spiritually. But where now are those who say that the leader does not need words or teaching, but life? Let them now hear how Paul honors the word [λόγον], especially preaching. For even this, if from some oth…

The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."

Who then are the ones who lead well, Christ declared. "The good Shepherd," he says, "lays down his life for the sheep." (Jn. 10:11)

are to be considered worthy of double honor. Paul calls the necessary provision an honor, or rather a contribution. "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."

double. But truly, with a double comparison made to widows, not to elders who do not rule well. For they do not even deserve simple honor, but rather must be expelled. Or he says double means much.

those who labor in preaching. Preach, not the boastful kind, but that which has the power to nourish spiritually. But where now are those who say that the leader does not need words or teaching, but life? Let them now hear how Paul honors the word [λόγον], especially preaching. For even this, if from some other. For when the word is about doctrines, where then does life have power? And see the contrast to, "Do not muzzle an ox while it is treading out the grain." For indeed, one who is threshing must be muzzled.

The worker deserves his wages. Even Christ speaks in accordance with the law. By wages, he means food, and by worker, he means the one who labors, namely that one who does not labor is unworthy of food. This, however, Paul says to teachers who do not labor in teaching.

COMMENTARY ON 1 TIMOTHY
1 Timothy 5:19-20
Do not receive an accusation against an elder except on the evidence of two or three witnesses. Rebuke those who sin in the presence of all, so that the rest also may be fearful.

Do not receive an accusation against an elder. What then? Should such an accusation be admitted against the younger? By no means! But as if he were saying: Against no one, and especially not against the elder; for they have, even from their very age, a certain restraint; therefore he calls him an elder [πρεσβύτερον] who is old in age.

Rebuke those who sin in the presence of all. For he seeks carefully, Paul says, and when he finds, he reproaches with severity. For this is the rebuke. Before all, so that the rest may also be admonished. This, God did, both upon Pharaoh (Ex. 19) and upon Nebuchadnezzar (Dan. 4).

COMMENTARY ON 1 TIMOTHY
1 Timothy 5:21

I seriously charge you before God and the Lord Jesus Christ and the elect angels to keep these instructions without bias, and to do nothing out of favoritism. I seriously charge you before God. Paul warns of severity. For Timothy did not simply resign, but protested, securing himself in case anything improper should happen. But why did Paul call the Father and the Son as witnesses, and also angels together? Because they, along with their Lord who is to come in judgment, are present and will bear witness to the discourse. It is also our custom to call both superiors and inferiors as witnesses. And Jacob also took God and the mountain as witnesses. (Gen. 31:46) and the elect angels. He said "elect angels," because angels and demons alike are cast away. — [OECUMENIUS] Either he spoke what was truly the case, or he brought them to the brink of ruin. [end of the excerpt by Oecumenius A f. 173v; B f. 209τ; G f. 297r] — to keep these instructions without bias. This, for example, is what he said: Without haste in judgment, that is, so that you do nothing rashly or recklessly from what ha…

I seriously charge you before God and the Lord Jesus Christ and the elect angels to keep these instructions without bias, and to do nothing out of favoritism.

I seriously charge you before God. Paul warns of severity. For Timothy did not simply resign, but protested, securing himself in case anything improper should happen. But why did Paul call the Father and the Son as witnesses, and also angels together? Because they, along with their Lord who is to come in judgment, are present and will bear witness to the discourse. It is also our custom to call both superiors and inferiors as witnesses. And Jacob also took God and the mountain as witnesses. (Gen. 31:46)

and the elect angels. He said "elect angels," because angels and demons alike are cast away.

— [OECUMENIUS] Either he spoke what was truly the case, or he brought them to the brink of ruin. [end of the excerpt by Oecumenius A f. 173v; B f. 209τ; G f. 297r] —

to keep these instructions without bias. This, for example, is what he said: Without haste in judgment, that is, so that you do nothing rashly or recklessly from what has been said, and not without preceding judgment or counsel.

and to do nothing out of favoritism. Indeed, presumptions are often devoid of truth. For favoritism [πρόσκλησις] is an affectation that incites someone to do something without judgment.

without bias. That is, without falling into the judgment and punishment of disobedience for someone who has erred in something. Thus Clement in the seventh book of Hypotyposes. And Basil, in his interpretation of the Proverbs, says, According to inclination, that is, not leaning towards what is wrong, but bringing forth straight judgment. For he says thus: Doing nothing according to inclination, but bringing forth judgments straight and unaltered.

COMMENTARY ON 1 TIMOTHY
1 Timothy 5:22
Do not quickly lay hands on anyone, nor share in the sins of others. Keep yourself pure.

And Paul discusses the matter of selecting for ordinations. For he wrote to a bishop. And he says, do not quickly, for example, not from the first or second thoughts, but after examining many times and thoroughly.

nor share in the sins of others. That is, appointing a bishop that is unworthy of the people.

Keep yourself pure. Paul commands Timothy concerning self-control. But if a man so exhausts himself with fasting and drinking water that he even falls ill from it, what ought we to do, or how should we observe this?

COMMENTARY ON 1 TIMOTHY
1 Timothy 5:23

No longer drink water but use a little wine for your stomach and your frequent ailments. No longer drink water. And why did Paul not heal his stomach, who also worked physical healings, but wanted him to be healed by diet? So that it might serve as a reminder to us not to be easily offended if good men were weakened: and so that Timothy himself might be kept in office through illness, lest he become proud. Finally, so that we might know that since they were of the same nature as us, those good works were performed which they did: since Paul could have healed him with a single prayer, but it was not altogether beneficial. Chrysostom has much to say on this matter. Therefore, see the book in which he discusses Images, and you will see very beautifully what has been treated on this subject by the divine Chrysostom in that place, in the introductory verse, as I understand. but use a little wine. That is, only as much as is necessary for health: for Paul knows that even an excess of wine can be harmful. From this, it is indicated that Timothy was ill not only in the stomach but also in…

No longer drink water but use a little wine for your stomach and your frequent ailments.

No longer drink water. And why did Paul not heal his stomach, who also worked physical healings, but wanted him to be healed by diet? So that it might serve as a reminder to us not to be easily offended if good men were weakened: and so that Timothy himself might be kept in office through illness, lest he become proud. Finally, so that we might know that since they were of the same nature as us, those good works were performed which they did: since Paul could have healed him with a single prayer, but it was not altogether beneficial. Chrysostom has much to say on this matter. Therefore, see the book in which he discusses Images, and you will see very beautifully what has been treated on this subject by the divine Chrysostom in that place, in the introductory verse, as I understand.

but use a little wine. That is, only as much as is necessary for health: for Paul knows that even an excess of wine can be harmful. From this, it is indicated that Timothy was ill not only in the stomach but also in other parts of the body.

COMMENTARY ON 1 TIMOTHY
1 Timothy 5:24-25

The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden. Since he said above, "nor share in the sins of others," (1 Tim. 5:22) he resolves what was said as if in contrast. For what reason, Timothy would say, if I were to ignore the sins of the one being ordained, would I share in them? And he says: "The sins of certain people are obvious, leading to judgment." Therefore, if you diligently investigate sins, you will fully understand them. and for some, they also follow. That is, they follow after the ordination. Therefore, you would have communicated to the former: for it would be negligence not to know what is obvious. But not so with the latter, for nothing is from you. — [OECUMENIUS] I know that I have read an interpretation of this kind among certain saints: those whose sins go before are visible to all; therefore, let there be some for you as well, but observe those that follow with watchful eyes. If therefore you do anything besides this, you will share in sins…

The sins of certain people are obvious, leading to judgment; and for some, they also follow. Likewise, good deeds are evident; and those that are otherwise cannot be hidden.

Since he said above, "nor share in the sins of others," (1 Tim. 5:22) he resolves what was said as if in contrast. For what reason, Timothy would say, if I were to ignore the sins of the one being ordained, would I share in them? And he says: "The sins of certain people are obvious, leading to judgment." Therefore, if you diligently investigate sins, you will fully understand them.

and for some, they also follow. That is, they follow after the ordination. Therefore, you would have communicated to the former: for it would be negligence not to know what is obvious. But not so with the latter, for nothing is from you.

— [OECUMENIUS] I know that I have read an interpretation of this kind among certain saints: those whose sins go before are visible to all; therefore, let there be some for you as well, but observe those that follow with watchful eyes. If therefore you do anything besides this, you will share in sins. But Saint Basil has interpreted it in such a way as if nothing of this chapter pertains to ordination. Whoever, he says, has sinned against him alone, their sins have preceding and trailing judgment. However many, even after they have departed from the church, have left occasions for sinning to others, just as Nestorius and other heretics; these sins follow them even after they have gone: for even the sins of those who fall are attributed to them because of them.

Likewise, good deeds are evident. That is, in the same way. Whatever, he says, has been said about sins, accept also this about good deeds. For there are those who have become the occasion of salvation for others, and the righteous works of these are also attributed to those who have sown the seeds. [end of the excerpt by Oecumenius A f. 173v, B f. 209v; G f. 297v] —

On the obedience of slaves.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:1-2

Those who are under the yoke as slaves should regard their own masters as worthy of all honor; so that the name of God and the teaching may not be blasphemed. And those who have faithful masters should not despise them because they are brothers, but rather serve them all the more, because they are faithful and beloved, sharing in the benefit. Teach and encourage these things. Paul discusses faithful slaves who have unbelieving masters, saying, so that even these things may be. so that the name of God may not be blasphemed. For if, Paul says, because the masters are unbelieving, the faithful slaves disobey and act arrogantly, giving their own household members a reason, they provide the masters with grounds to blaspheme Christ and the preaching, as if it were the cause of the slaves' arrogance. should not despise them because they are brothers. Do not let the fact that you are a brother be the cause of your despising, Paul says, but considering that the masters are faithful and beloved of God, serve more, mixing fear and love. For as much as you do good to the masters who are your…

Those who are under the yoke as slaves should regard their own masters as worthy of all honor; so that the name of God and the teaching may not be blasphemed. And those who have faithful masters should not despise them because they are brothers, but rather serve them all the more, because they are faithful and beloved, sharing in the benefit. Teach and encourage these things.

Paul discusses faithful slaves who have unbelieving masters, saying, so that even these things may be.

so that the name of God may not be blasphemed. For if, Paul says, because the masters are unbelieving, the faithful slaves disobey and act arrogantly, giving their own household members a reason, they provide the masters with grounds to blaspheme Christ and the preaching, as if it were the cause of the slaves' arrogance.

should not despise them because they are brothers. Do not let the fact that you are a brother be the cause of your despising, Paul says, but considering that the masters are faithful and beloved of God, serve more, mixing fear and love. For as much as you do good to the masters who are your brothers, so much more become grateful in serving more. Or because you are benefited by the masters, through being nourished and clothed.

but rather serve them all the more; that is, the slaves. For by hyperbaton it is placed. However, it should be placed in the middle, because they are faithful and beloved, and the word masters should be understood. Simply, as it is written, one must understand sharing in the benefit, that is, the masters who take care to benefit the slaves.

Teach and encourage these things. Therefore, the teacher requires not authority, but gentleness.

According to those who are greedy for gain, and false teachers.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:3-5

If anyone teaches otherwise and does not agree to the sound words of our Lord Jesus Christ and to the teaching that accords with godliness, he is inflated with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, strife, blasphamies, evil suspicions, and constant friction among people who are immoral in mind and deprived of the truth, imagining that godliness is a means of gain. Depart from such people. If anyone teaches otherwise: that is, one different from what is right. and to the teaching that accords with godliness. Paule said, "They are sound words," and he says, "And with the teaching accords with godliness," evidently concerning faith. he is inflated with conceit and understands nothing. For he who does not know what he ought to know, knows nothing. But he who does not know the sound things, obviously knows the demonic things. Moreover, arrogance is a matter welcoming and proper to demons. an unhealthy craving for controversy and for quarrels. For if you do not believe, but craving for controversy…

If anyone teaches otherwise and does not agree to the sound words of our Lord Jesus Christ and to the teaching that accords with godliness, he is inflated with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, strife, blasphamies, evil suspicions, and constant friction among people who are immoral in mind and deprived of the truth, imagining that godliness is a means of gain. Depart from such people.

If anyone teaches otherwise: that is, one different from what is right.

and to the teaching that accords with godliness. Paule said, "They are sound words," and he says, "And with the teaching accords with godliness," evidently concerning faith.

he is inflated with conceit and understands nothing. For he who does not know what he ought to know, knows nothing. But he who does not know the sound things, obviously knows the demonic things. Moreover, arrogance is a matter welcoming and proper to demons.

an unhealthy craving for controversy and for quarrels. For if you do not believe, but craving for controversy, there must be debate and conflicts of reasoning. Since Christianity promises future things, and these cannot be shown to the eyes, faith is necessary. But see that to crave controversy is to be ill.

blasphemies. For it is necessary that human reasoning permit what pertains to God, and that blasphemy arises from questioning.

evil suspicions. These are opinions and contaminated doctrines.

friction. The transmission of the disease of bad doctrines, from the contact of miserable sheep. For those who come into contact are filled with the disease, along with the healthy ones.

imagining that godliness is a means of gain. Do you know that even battles of words produce shameful profit? It is no wonder, for those who contend with words attract more students, making a profit from them, whether monetary gain. They pretend virtue in order to amass wealth through it.

Depart from such people. Paul did not say, "Join with such men and fight," but "depart," after one and then a second warning. For how will you ever be able to persuade men fighting for money? Therefore, since they are persistent, turn away from them.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:6
But godliness with gladness is great gain.

But godliness with gladness is great gain. They indeed imagine godliness in such a way that it serves as a means for gain and profit. But true profit is godliness itself in its own nature, and having what is sufficient, not seeking those things that abound in earthly goods. Or rather, what profit is godliness itself if we do not seek more, but remain in sufficiency.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:7-8
For we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content.

For we brought nothing into the world. If we have brought nothing in, and we can take nothing out, what need is there to have more than what is necessary?

But if we have food and clothing. One must eat as much as is sufficient to nourish, not as much as to create luxury; and one must have as much clothing and such as to cover nakedness, not as many as to create extravagance and folly for those who bear them. For this indicates the nature of food and clothing.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:9-10
But those who desire to be rich fall into temptation and a snare and many foolish and harmful desires, some of which plunge people into ruin and destruction. For the love of money is the root of all evils; by craving it, some have wandered away from the faith and pierced themselves with many pains.

Paul does not speak of those who use wealth well, but of those who desire it. And the desirer would not share it with another, so that the things of desire would not be diminished for him.

who desire to be rich. For wealth flows abundantly, and having power, it leads to unreasonable desires.

some of which plunge people. To the point of no recovery anymore.

some have wandered away. For desire darkens the eye of the soul and does not allow it to walk straight.

and pierced themselves. For greed, like a thorn, causes the hands of the one who touches to bleed.

with many pains. Not only, Paul says, does the desire to be rich obstruct matters concerning God, but it also physically weakens the lovers, surrounding them with cares, sleeplessness, and fears.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:11
But you, O man of God, flee these things; pursue righteousness, godliness, faith, love, patience, gentleness.

But you, O man of God. Great is the dignity. For all men are servants of God, especially the righteous, not only according to the reason of creation, but also according to that of adoption.

flee these things. Both with emphasis; for Paul did not say, "Avoid this one, but approach that one," but rather, "Flee and pursue."

pursue righteousness. To have no more than is sufficient for life.

godliness. In doctrines.

faith. Without controversies.

love. The offspring of faith, towards God and men. The order of the statement is good. For from faith, love is born; and from love, patience. And patience, as it walks, makes gentleness.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:12
Fight the good fight of faith; take hold of eternal life, to which you were called, and you made the good confession before many witnesses.

Fight the good fight of faith. The fight of faith, both what has been said, and the courageous one in trials. And immediately the reward of such a fight, eternal life.

to which you were called. For everyone who comes to baptism is called to this.

the good confession. Rather confession, it refers to that in baptism, when we confess to renounce the Devil and to join and believe in Christ.

A command about purity, obedience until the end.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:13-14

I charge you before God, who gives life to all things, and Christ Jesus, who testified before Pontius Pilate the good confession, to keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ. Again Paul makes God a witness, both increasing the fear and making the disciple more secure, because he has in mind the one who was witnessed. who gives life to all things. This is also a comfort against dangers. For if God, Paul says, gives life to all things, why should we fear the struggles for faith? And that He encourages this is clear from what follows, Jesus Christ, who testified before Pontius Pilate. For if the Master testified, why do we delay? Who testified before Pontius Pilate. For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes. the good confession. What good confession does it speak of? In a somewhat mysterious way, however, Jesus confessed that he is God. For when Pilate said, "Are you a king?" he said, "For this I was born." (Jn. 18:37) to kee…

I charge you before God, who gives life to all things, and Christ Jesus, who testified before Pontius Pilate the good confession, to keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ.

Again Paul makes God a witness, both increasing the fear and making the disciple more secure, because he has in mind the one who was witnessed.

who gives life to all things. This is also a comfort against dangers. For if God, Paul says, gives life to all things, why should we fear the struggles for faith? And that He encourages this is clear from what follows, Jesus Christ, who testified before Pontius Pilate. For if the Master testified, why do we delay?

Who testified before Pontius Pilate. For Jesus testified concerning what he was doing, that he himself is the Christ, the Son of God. Therefore, Clement in the seventh book of Hypotyposes.

the good confession. What good confession does it speak of? In a somewhat mysterious way, however, Jesus confessed that he is God. For when Pilate said, "Are you a king?" he said, "For this I was born." (Jn. 18:37)

to keep the commandment without spot. That is, neither tainted by doctrines nor by conduct.

until the appearing. Until, Paul says, your last breath. But he did not say it thus. However, in order to stir him more greatly, he remembered the Lord's appearance, and the dreadful glory.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:15-16

which in its own times he will show, the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see; to whom be honor and eternal power. Amen. which in its own times. That is, to the appropriate, the appointed times. Therefore, do not be upset that it has not already happened. the blessed and only Sovereign. These things have been said about the Son. For the one who is coming shows the presence. But the Father will not come, but the Son, for judgment; these things have been said concerning the one who is coming. the blessed, the self-blessedness. For all sorrow and pain have fled from him. Jesus is both a ruler and a good king. Therefore, the earthly ones should not be feared by us. and only Sovereign. Where you might hear about one of the three holy Persons, this or that one alone, do not accept what is said of the other two by way of contrast, but rather about those who do not exist, yet are called gods. For behold, now speaking about the Son these things, which elsewhere have al…

which in its own times he will show, the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen nor can see; to whom be honor and eternal power. Amen.

which in its own times. That is, to the appropriate, the appointed times. Therefore, do not be upset that it has not already happened.

the blessed and only Sovereign. These things have been said about the Son. For the one who is coming shows the presence. But the Father will not come, but the Son, for judgment; these things have been said concerning the one who is coming.

the blessed, the self-blessedness. For all sorrow and pain have fled from him. Jesus is both a ruler and a good king. Therefore, the earthly ones should not be feared by us.

and only Sovereign. Where you might hear about one of the three holy Persons, this or that one alone, do not accept what is said of the other two by way of contrast, but rather about those who do not exist, yet are called gods. For behold, now speaking about the Son these things, which elsewhere have also been said about the Father and about the Spirit, He said, The Only one.

— [OECUMENIUS] who alone has immortality. How does he say about God that He alone has immortality, when both angels and souls and demons have immortality? Therefore, when he says about God: "Who alone has immortality," he either takes away immortality from those we mentioned, or he lies. And we say that those about whom the address is do not have immortality, but they partake in it, by the grace of Him who alone by nature is immortal. For this has been given to them by God. For God is the one from whom we all partake, just as we do with other things, so immortality is compared to that which is more excellent. [end of the excerpt by Oecumenius A f. 15ν; B f. 211ν; G f. 300r] —

dwelling in unapproachable light. Which itself is immortality and inaccessible light, do you think it is limited to a place? Is light one thing and the light itself another? Yet it is the light itself. Do you see that when we want to say something great, the tongue becomes powerless? It is truly called unapproachable because no one can approach the shining mind, "whom no man has seen." For no one has seen the divinity of the Son, just as neither the Father nor the Spirit; for he was seen according to the flesh.

to whom be honor and eternal power. If his honor and power will be eternal, certainly his appearance will be as well. For he promised: "And behold, I am with you all the days." (Matt. 28:20)

A guide for the wealthy towards true life.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:17
To the rich, in this present age, command not to be arrogant, nor to hope in uncertain riches, but in the living God, who richly provides us with everything for our enjoyment.

For there are also other rich men, but not in this age. The truly rich are the righteous ones, that is.

not to be arrogant, Paul says. For nothing so much inflates and exalts the mind as money and possessions.

nor to hope in uncertain riches. See how he insults them, and how foolish they are. For who hopes for something uncertain?

but in the living God. For Paul says that he who hopes in God is not disappointed.

who richly provides us with everything for our enjoyment. For he, to whom all things common belong, has given abundantly and freely: heaven, earth, air, life, food. But greed, having taken tyranny as a partner, has seized many of the common things and made them private.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:18-19
to do good, to be rich in good works, to be generous and ready to share, storing up for themselves a good foundation for the future, so that they may obtain eternal life.

to do good, to be rich in good works. If you seek wealth, seek true wealth, not uncertain. What are these? Goods, Paul says, are easy to distribute; for this is the nature of money.

to be generous. That is, gentle, friendly, modest, and humble.

storing up for themselves. That is, laying down, Paul says, a good foundation. Where the foundation is good, all is safe and secure.

so that they may obtain eternal life. Therefore, for this life, one must lay up the foundation. But how could this be? If by doing good here, we lay up for ourselves the foundation and security of this life. For the practice of good works, which Paul also called a foundation, is able to grant the enjoyment of that life.

COMMENTARY ON 1 TIMOTHY
1 Timothy 6:20-21

O Timothy, guard what has been delivered to you, avoiding profane and vain babblings and oppositions of falsely called knowledge, which some professing have strayed concerning the faith. Grace be with you. Amen. guard what has been delivered to you. Paul says the commandment of God, which he delivered to you through me; or the grace of the Spirit, which he received through the laying on of hands. avoiding profane and vain babblings. The impure, the defiled. Vain babblings, however, are pointless words, therefore empty sound is not profane. But Blessed John called the recent admonitions novelties of voices, reading as it seems “vain babblings” [καινοφωνίας], through the diphthong and the written "και," as the first syllable. and oppositions. Therefore, there is an opposition to which one must not respond, because of its nonsense. of falsely called knowledge. For when there is no faith, there is no knowledge. And that which seems to be, is false. which some professing. Paul says that the knowledge is false and forbidden. For perhaps some were claiming knowledge discovered from hum…

O Timothy, guard what has been delivered to you, avoiding profane and vain babblings and oppositions of falsely called knowledge, which some professing have strayed concerning the faith. Grace be with you. Amen.

guard what has been delivered to you. Paul says the commandment of God, which he delivered to you through me; or the grace of the Spirit, which he received through the laying on of hands.

avoiding profane and vain babblings. The impure, the defiled. Vain babblings, however, are pointless words, therefore empty sound is not profane. But Blessed John called the recent admonitions novelties of voices, reading as it seems “vain babblings” [καινοφωνίας], through the diphthong and the written "και," as the first syllable.

and oppositions. Therefore, there is an opposition to which one must not respond, because of its nonsense.

of falsely called knowledge. For when there is no faith, there is no knowledge. And that which seems to be, is false.

which some professing. Paul says that the knowledge is false and forbidden. For perhaps some were claiming knowledge discovered from human reasoning, which was opposed to faith. And it is obvious from this that they have suffered shipwreck concerning the faith.

Grace be with you. Amen. Paul prays for the seal or signet of all things, namely the grace of God, from which all which is good is both given and preserved.

The end, with divine assistance, of the first Epistle to Timothy.

It was written from Laodicea, which is a metropolis of Phrygia and Pacatiana.

COMMENTARY ON 1 TIMOTHY