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1 Timothy 1:12
And I am grateful to Christ Jesus our Lord, who has strengthened me, because He considered me faithful, appointing me to minister.

Since Paul said, "which was committed to me," (1 Tim. 1:11) so that he might not seem to boast, he attributes everything to God, and he says, "I have grace because He has given me this power," for the Gospel to be entirely believed.

who has strengthened me." For Paul says, I have been given a great burden, and I am in need of much strength from God.

because He considered me faithful. Then Paul shows that something has also been brought in from us. For God is not indiscriminately selective of some. For the matter would have been disapproved. And he says; "because He considered me faithful." But how could God consider one who is not worthy of faith to be faithful? He is faithful, who does not take any of God's things to himself, but also commits his own things to God.

to minister. That is, of the Gospel. He says "minster" because it means to preach. The proof that I considered myself trustworthy is that the ministry of the Gospel was entrusted to me.

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:13

though I was formerly a blasphemer and a persecutor and a violent man; but I was shown mercy because I acted ignorantly in unbelief. though I was formerly a blasphemer. See how Paul increases the mercy of God, remembering his former life, and showing whom he chose to have mercy on. And a persecutor. For Paul would say: Not only was I uttering blasphemies, but also by persecuting others, I compelled them to speak blasphemies. but I was shown mercy. Paul shows himself worthy of punishment, for mercy is shown in these cases. because I acted ignorantly. If Paul did it ignorantly, he was shown mercy; why then were not the Jews also shown mercy? And we say, first of all, that they do not want it. For those who approached Christ were shown mercy. But why did not all see the vision as Paul did? For if so, all would have approached. Because Paul persecuted out of ignorance, but those others did so knowingly. Heard the evangelist saying that many of the Pharisees and Jews believed, but they did not confess it; "For they loved the glory of men more than the glory of God." (Jn. 12:43) And ag…

though I was formerly a blasphemer and a persecutor and a violent man; but I was shown mercy because I acted ignorantly in unbelief.

though I was formerly a blasphemer. See how Paul increases the mercy of God, remembering his former life, and showing whom he chose to have mercy on.

And a persecutor. For Paul would say: Not only was I uttering blasphemies, but also by persecuting others, I compelled them to speak blasphemies.

but I was shown mercy. Paul shows himself worthy of punishment, for mercy is shown in these cases.

because I acted ignorantly. If Paul did it ignorantly, he was shown mercy; why then were not the Jews also shown mercy? And we say, first of all, that they do not want it. For those who approached Christ were shown mercy. But why did not all see the vision as Paul did? For if so, all would have approached. Because Paul persecuted out of ignorance, but those others did so knowingly. Heard the evangelist saying that many of the Pharisees and Jews believed, but they did not confess it; "For they loved the glory of men more than the glory of God." (Jn. 12:43) And again Jesus said to them; "How can you believe, who receive glory from one another?" (Jn. 5:44) And again: "This they said, his parents said, because of the Jews, so that they themselves would not be put out of the synagogue." (Jn. 9:22) And the Jews themselves were saying, "Do you see that we are not benefiting at all? Behold, the whole world is going after him." (Jn. 12:19) Did you see them sinning in knowledge, for the sake of ambition? At that time Paul was perhaps at the feet of Gamaliel, not associating with the crowd, and after that, seeing the faith of Christ increasing, he was zealous with the zeal of God, though not in full knowledge.

in unbelief. From the law, Paul read about Christ. Therefore, since he did not immediately believe in Christ, he calls the matter concern, born from unbelief.

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:14
And the grace of our Lord overflowed exceedingly with faith and love which are in Christ Jesus.

the grace of our Lord overflowed exceedingly. For not only, he says, did He leave unpunished one deserving of punishment, but He also justified him, and made him a son, and a friend, and an heir.

with faith and love. Moreover, it abounded with my faith and love, and both came to me through Christ himself.

For he says "in Christ Jesus." And Paul spoke of faith and love, that it is one thing to believe, but not to do the things of those who love Christ. However, he showed that it is necessary for us to bear something as well.

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:15
The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

The saying is trustworthy, that is, the spoken word is true. "You will know from me," Paul says. "of whom I am the foremost." And yet elsewhere he says, "According to the righteousness which is in the law made blameless." (Philip. 3:6)

How then does Paul call himself sinful and the foremost of sinners? And we say that righteousness from the law, when compared with that from faith, is not only not righteousness, but also the first sin. "For all have sinned and fall short of the glory of God." (Rom. 3:23) In this comparison, it has also been used elsewhere, where it says: "For even that which has been glorified has not been glorified in this part, because of the surpassing glory." (2 Cor. 3:10)

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:16
But for that very reason I was shown mercy, so that in me, the foremost, Jesus Christ might display his unlimited patience as an example to those who would believe in him and receive eternal life.

But for that very reason I was shown mercy. See what humble thing Paul said. He says, "Since I, the most sinful of all, have been saved, there is no longer need to doubt about salvation." For he wants to show that he was not saved as one worthy of salvation, but in order not to cause others to despair of their salvation.

unlimited patience. Oh, the humility of Paul! For every kind of evil, he says, I was in need of unlimited patience, not a part of it, as those who have sinned only in part.

as an example. For encouragement, for demonstration.

to receive eternal life. For the faith that is in Christ is for eternal life.

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:17
To the King of the ages, immortal, invisible, the only wise God, be honor and glory forever and ever. Amen.

To the King of the ages. These things concerning the holy accepted Trinity. For such titles are common to the Father and the Son and the Holy Spirit. For these are found elsewhere concerning the Son, elsewhere concerning the Spirit, but now concerning the Father.

to the only wise God. Having reasoned about Christ's love, Paul also remembers the Father and sends up praise to himself, so that no one might think the Father is a sharer in the love toward us. For on account of the love toward us, the holy Trinity must be glorified, since the love is common.

Instruction concerning faithful and honorable service, which is without risk.

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:18

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

I entrust this command to you, Timothy, my child, according to the prophecies previously made about you, so that by them you may wage the good warfare.

this command. It means careful observation.

I entrust. As to a child, Paul says, I command, not according to any authority applying to masters.

according to the prophecies previously. For the sake of emphasis it is placed there. However, the order is this: As soldiers next to those prophecies which have gone before concerning you, that is, as suitable soldiers, responding to the prophecies which were about you. For according to the revelation of the Spirit, Timothy was chosen by Paul as a disciple, and was circumcised, and was ordained a bishop.

them you may wage the good warfare. As a soldier of Christ fighting with spiritual weapons in every way against spiritual enemies.

by them. Namely, by the prophecies: for they have chosen you. Therefore, because of which you were received and by whom you were chosen, serve in them and through them, that is, through the Spirit Himself through whom the prophecies exist.

the good warfare. For there is also a bad warfare, concerning which it is said: "Just as you have presented your members as weapons for sin and impurity." (Rom. 6:13)

COMMENTARY ON 1 TIMOTHY
1 Timothy 1:19-20

holding faith and a good conscience, which some having rejected, have suffered shipwreck concerning the faith; among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may be taught not to blaspheme. holding faith. For one must be a teacher of oneself before being a teacher to others. And faith, he says, is about doctrines, while conscience is about conduct. which some having rejected. Of these, Paul says, conscience is about living rightly. For when someone lives without consideration it also shipwrecks their faith. In order not to be tormented by the fear of what is to come, they strive to persuade their own soul that all things concerning us, both about resurrection and judgment, are false. whom I have handed over to Satan that they may be taught. Since Satan does not instruct himself, how can he bring good teaching to others? And we say, just as executioners, full of countless evils, train others to be prudent, so also does Satan. For when a person is handed over to Satan, it is by the exclusion from communion. Then the demon, having taken the person…

holding faith and a good conscience, which some having rejected, have suffered shipwreck concerning the faith; among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may be taught not to blaspheme.

holding faith. For one must be a teacher of oneself before being a teacher to others. And faith, he says, is about doctrines, while conscience is about conduct.

which some having rejected. Of these, Paul says, conscience is about living rightly. For when someone lives without consideration it also shipwrecks their faith. In order not to be tormented by the fear of what is to come, they strive to persuade their own soul that all things concerning us, both about resurrection and judgment, are false.

whom I have handed over to Satan that they may be taught. Since Satan does not instruct himself, how can he bring good teaching to others? And we say, just as executioners, full of countless evils, train others to be prudent, so also does Satan. For when a person is handed over to Satan, it is by the exclusion from communion. Then the demon, having taken the person stripped of God's help, disciplines him. And this is done for his correction. But why do they hand over to Satan, and he himself does not discipline? So that it may be shown that even Satan is able to coerce, and so that, along with punishment, they are also insulted, with Satan being the avenger. For the apostles punished the unbelievers for their own sake, as Paul himself did to Bar-Jesus and Elymas (Acts 13), and Peter to Ananias (Acts 5); to show that they were able. But those who learned from these things, yet turned away, they handed over to Satan.

not to blaspheme. For these, by subjecting faith to human reasoning, have gone astray and blaspheme, as now the Nestorians suffer, and the other heresies.

On prayer, that it is above all, that it is everywhere, without wickedness, without disturbance, reverently.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:1-2

First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for all people; for kings and all who are in high positions, that we may lead a peaceful and quiet life in all godliness and dignity. In daily worship, this would be before the remembrance of others, he says. To make petitions. A petition is a plea offered for deliverance from troubles. Prayer is a request for good things. Intercession is an accusation against wrongdoers. thanksgivings, for it is necessary to give thanks for the good things that happen to one another. be made for all people. Since the bishop is a common father, he ought to pray for all people, both the faithful and the unbelievers, friends and enemies, those who slander and those who afflict. for kings. Then, so that the matter might not appear to be flattery, first saying, be made for all people; thus he declared, "for kings and all who are in high positions." that we may lead a peaceful and quiet life. Let no Christian be disturbed in any way; therefore, during the time of the mysteries, let him remember that the king…

First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for all people; for kings and all who are in high positions, that we may lead a peaceful and quiet life in all godliness and dignity.

In daily worship, this would be before the remembrance of others, he says. To make petitions. A petition is a plea offered for deliverance from troubles. Prayer is a request for good things. Intercession is an accusation against wrongdoers.

thanksgivings, for it is necessary to give thanks for the good things that happen to one another.

be made for all people. Since the bishop is a common father, he ought to pray for all people, both the faithful and the unbelievers, friends and enemies, those who slander and those who afflict.

for kings. Then, so that the matter might not appear to be flattery, first saying, be made for all people; thus he declared, "for kings and all who are in high positions."

that we may lead a peaceful and quiet life. Let no Christian be disturbed in any way; therefore, during the time of the mysteries, let him remember that the king, since he is often unfaithful, shows that our profit is their salvation. But how is their salvation our profit? How? For if they are preserved and conduct themselves excellently in wars against enemies, we live quietly and peacefully with no one disturbing us. It would indeed be absurd if they were to be exhausted for the common safety, but we do not even bring together that which is in us as help (I mean prayer) for them.

in all godliness. There are three kinds of wars: one is against the Barbarians; one is against those of the same race; the third, which the soul wages against the body, which is the hardest of all. For the war against the Barbarians brings only death or slavery. The war against those of the same race, I have learned to avoid through gentleness. "Instead of loving me," he says, "they attacked me, but I prayed." (Ps. 109:4) And, "I was peaceful among those who hate peace". (Ps. 120:6) But the one within ourselves is difficult to accomplish, and it brings harm to the soul. Therefore, he wishes to pray for the kings, so that they may both conquer and endure, knowing that the peace from the Barbarians greatly contributes to the peace within ourselves. For if one must be at leisure and know God, then freedom and harmony are necessary for the knowledge of God and kindness. How then could those engaged in wars with the Barbarians be at rest? For it is noble and undeniable to pray for all people, both Greeks and others, so that they may turn back.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:3-4
For this is good and acceptable in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.

who desires all people to be saved. He says, if He Himself desires all to be saved, the Lord who also saves, who then needs my prayers? Yes. For you draw them and those to love, and you show affection. "Imitate," He says, "the purpose of God." (Eph. 5:1) For He Himself desires all people to be saved, and you pray for all people above all.

and to come to the knowledge of the truth. Paul said, "To the knowledge of the truth." Then he explains what the truth in doctrines is. If therefore God wills, he says, why does what He wills not happen? It does not happen because they do not want it. For God does nothing by compulsion.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:5

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

For there is one God, and one mediator between God and men, the man Christ Jesus.

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

the man Christ Jesus. As He was man, so He was also God, indivisibly, inseparably.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:6

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

who gave himself as a ransom for all, the testimony given at the proper time.

who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption? Nature was unwilling to perish, but Jesus gave Himself for it.

the testimony. That is, through the testimony the Son became a ransom. The interpreter now says this means that the testimony is called a ransom, that is, the passion. For He came to bear witness to the truth. He testified by what He did, that He Himself is Christ, the Son of God, even to death. For He also revealed the Father, and introduced the true doctrine and the true and angelic life, given at the proper time, He says. That is, when people were suitably disposed toward faith. Thus Clement of Alexandria in the seventh "Hypotyposes."

at the proper time. Through the testimony, he gave himself, he says, as a ransom. Through the testimony, that is, through the passion (for in it he bears witness to the goodness of the Father that he gave both himself and the Son. But they did not cease their hostility toward him, but even crucified the Son. And that he wishes to fulfill the promises to them, but they do not want it), in proper time, he says, having been prefigured and predestined by the holy and blessed Trinity.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:7
for this I was appointed a preacher and an apostle (I am telling the truth in Christ, I am not lying), a teacher of the Gentiles in faith and truth.

for this I was appointed. To which I was appointed as a testimony and a passion, and I was set apart as a preacher, so that I might make the cross revealed everywhere. And since he was about to say, "teacher of the Gentiles," it seemed unbelievable if the idolaters were called, he proclaimed beforehand: "I speak the truth, I do not lie." (Rom. 9:1)

teacher of the Gentiles. Since there is also the practice of proclaiming hastily, he called himself Teacher. For I did not only proclaim, but also, remaining, I taught. This, however, shows God's zeal concerning the Gentiles.

in faith and truth. Since he said, "in faith," so that no one might think that it is deceit, he adds, "in truth." I do not preach with persuasive words or with linguistic twists, but in faith. For this shows the power of the preaching.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:8

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

Therefore I want the men to pray everywhere, lifting up holy hands without anger or disputing.

How then did Christ forbid praying openly? "For He says, 'Go into your room.'" (Matt. 6:6) Christ did not forbid praying in every place, but He said this to turn away from praying for show; just as in "Let not your left hand know what your right hand is doing," (Matt. 6:3) He does not speak about hands, but about doing good deeds without empty glory and not for display. It is not the place that makes the difference, but everywhere He cared that we do not show off. Furthermore, the Apostle also makes this clear: Just as it was not permitted for the Jews to offer sacrifices outside the temple, so it is also with us to pray. For He says that every place is suitable for us, only if we lift up holy hands, that is, hands cleansed from impure grasping, greed, and murder, purified through almsgiving.

without anger. Without bitterness, without cursing anyone. For true anger is not even wishing harm to befall one's brother.

or disputing. So will God hear me? Or do I pray simply and in vain? For one must be convinced that God will listen, if we ask Him for things dear to Him while being pure.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:9-10

Likewise, I want the women to adorn themselves in respectable clothing, with modesty and self-control, not with braided hair, or gold, or pearls, or costly clothing, but, as be appropriate women who profess godliness, with good works. Likewise, I want the women. That is, I wish for them to raise their hands in holiness without anger or argument. Women require more than anything else to be adorned modestly. But the phrase, respectable clothing, clearly means to be covered on all sides; he says it properly, not excessively, so as to please those who see it. with modesty and self-control. Therefore, do not imitate those who are loved with a lustful desire, who look shamelessly and in the manner of high-class prostitutes. not with braided hair. For you have not come to a theater, Paul says. You have come to weep for your sins. Luxury is not the attire of one in prayer, nor is your worldly arrogance fitting for one mourning their sins. But if these things, which only display wealth, are prohibited: much more so the curious and perverse things such as the staining of the cheeks, paint…

Likewise, I want the women to adorn themselves in respectable clothing, with modesty and self-control, not with braided hair, or gold, or pearls, or costly clothing, but, as be appropriate women who profess godliness, with good works.

Likewise, I want the women. That is, I wish for them to raise their hands in holiness without anger or argument. Women require more than anything else to be adorned modestly.

But the phrase, respectable clothing, clearly means to be covered on all sides; he says it properly, not excessively, so as to please those who see it.

with modesty and self-control. Therefore, do not imitate those who are loved with a lustful desire, who look shamelessly and in the manner of high-class prostitutes.

not with braided hair. For you have not come to a theater, Paul says. You have come to weep for your sins. Luxury is not the attire of one in prayer, nor is your worldly arrogance fitting for one mourning their sins. But if these things, which only display wealth, are prohibited: much more so the curious and perverse things such as the staining of the cheeks, painted eyes, renown walk, a broken voice, a wondering and curious eye, the raising of a prostitute's garment, a more elaborate belt, ripped shoes. For all these things, in other words, say, "in respectable clothing," he cast out.

That teachers ought to be men, and not women, because of nature and the affection that arises from error.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:11-12
Let a woman learn in silence with all submissiveness. I do not permit a woman to teach or to exercise authority over a man, but to remain quiet.

Not only does he require women to be modest, but also silent and submissive; for through silence, they signify submission.

I do not permit a woman to teach. He removed every opportunity for a woman to speak. For since he commanded them to be silent, so that they would not speak under the grounds of a reasonable excuse for teaching, he says, "Nor let them teach," not only human things but also spiritual ones. And he forbade teaching in the assembly. For he did not entirely remove teaching from them; for he allows them to teach their own children for a time, as he says later on.

or to exercise authority over a man. For to teach is indeed to assume authority over a man.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:13-14

For Adam was formed first, then Eve; and Adam was not deceived, but the woman being deceived fell into transgression. For Adam was formed first. Since Adam was formed first, the woman should not have authority over the man, but should be in submission to him. Adam was not deceived. As to the comparison with the deceit with which the woman was deceived, the behavior of Adam is neither deceit nor trickery. For it is much more reasonable to be deceived by the serpent than to accept the fruit from the woman and eat it. Therefore, in his defense, Paul says that he was not deceived, but that "The woman whom you gave to be my helper, she gave to me and I ate." (Gen. 3:12) Calmly showing that Adam did not even err after listening to his helper. "He was not deceived." Note that what precedes is to be understood as implied. In another way also. How was Adam not deceived? Because neither does Scripture say this, but the woman indeed: "The serpent deceived me." (Gen. 3:13) But Adam does not say; "The woman deceived me," but, "She gave me." She gave to me: For it is not the same to be persuade…

For Adam was formed first, then Eve; and Adam was not deceived, but the woman being deceived fell into transgression.

For Adam was formed first. Since Adam was formed first, the woman should not have authority over the man, but should be in submission to him.

Adam was not deceived. As to the comparison with the deceit with which the woman was deceived, the behavior of Adam is neither deceit nor trickery. For it is much more reasonable to be deceived by the serpent than to accept the fruit from the woman and eat it. Therefore, in his defense, Paul says that he was not deceived, but that "The woman whom you gave to be my helper, she gave to me and I ate." (Gen. 3:12) Calmly showing that Adam did not even err after listening to his helper. "He was not deceived." Note that what precedes is to be understood as implied.

In another way also. How was Adam not deceived? Because neither does Scripture say this, but the woman indeed: "The serpent deceived me." (Gen. 3:13) But Adam does not say; "The woman deceived me," but, "She gave me." She gave to me: For it is not the same to be persuaded by a fellow and companion, and to be persuaded by a beast, slave, and one who is subordinated. Therefore, that was the deception. But neither did Adam see the tree that it was beautiful to eat, but the woman.

but the woman being deceived. And Paul brings this forward to prevent a woman from teaching. For once a woman has taught, Paul says, she overturns everything and makes the man subject to disobedience: for she was the author herself and advised him to eat. Therefore, he does not say: Eve was deceived; but the woman was deceived, indicating a nature that is easily deceived.

but the woman being deceived fell into transgression. Not only Eve became accountable to transgression, but also the whole sisterhood of women. For as in Adam we all die, so in Eve all have sinned.

COMMENTARY ON 1 TIMOTHY
1 Timothy 2:15

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

Yet she will be saved through childbearing, if they continue in faith and love and holiness with self-control. This is a trustworthy saying.

Yet she will be saved through childbearing. Not only Eve, but every woman. And by "childbearing," it is meant not only to bear children, but also to lead them according to God. What then shall one say, that virgins and barren women, and those without children and widows, are lost? Away with that though! For it does not say that they will not be saved by their own virtue; but that childbearing will also be a means of salvation for them, that is, the acknowledged means of being saved by their own virtue.

if they continue in faith. If Christians have nurtured and remained virtuous. What then if she herself is evil, but nurtures well? It certainly cannot happen that what is bad trains well; yet if it does happen, there will be a reward. But what if being good she nurtures evil? She will die because of the evil of the children. And the priest Eli is witness. (1 Sam. 2-4)

This is a trustworthy saying. Because the fathers, Paul says, will be able to share in the virtue of the children.

On the Virtue of Bishops.

COMMENTARY ON 1 TIMOTHY
1 Timothy 3:1
If anyone aspires to the office of bishop, he desires a noble task.

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

COMMENTARY ON 1 TIMOTHY
1 Timothy 3:2-3

Therefore, a bishop must be blameless, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach; not a drunkard, not violent, not greedy for gain, but gentle, not quarrelsome, not a lover of money. be blameless. So that he is aware of no evil in himself. For if he is aware, he acts badly desiring oversight, from which through his actions he has alienated himself. A bishop must be the husband of one wife. This does not legislate that a bishop must necessarily have a wife, but rather, if he is married, he says, he must not be a second husband. Or that he should know only one lawful wife for marriage; but, when called to the office of bishop, he must fulfill that condition. "So that those who have wives may be as though they had none." (1 Cor. 7:29) And, "I wish that all were as I am," says Paul. (1 Cor. 7:7) And, "He who is married cares about worldly things." (1 Cor. 7:33) How then can a bishop rightly care for worldly matters? Some say that he said this concerning the Church, so that he would not transfer from one to another; for the matter is…

Therefore, a bishop must be blameless, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach; not a drunkard, not violent, not greedy for gain, but gentle, not quarrelsome, not a lover of money.

be blameless. So that he is aware of no evil in himself. For if he is aware, he acts badly desiring oversight, from which through his actions he has alienated himself.

A bishop must be the husband of one wife. This does not legislate that a bishop must necessarily have a wife, but rather, if he is married, he says, he must not be a second husband. Or that he should know only one lawful wife for marriage; but, when called to the office of bishop, he must fulfill that condition. "So that those who have wives may be as though they had none." (1 Cor. 7:29) And, "I wish that all were as I am," says Paul. (1 Cor. 7:7) And, "He who is married cares about worldly things." (1 Cor. 7:33) How then can a bishop rightly care for worldly matters? Some say that he said this concerning the Church, so that he would not transfer from one to another; for the matter is adultery.

Sober-minded. Awake, discerning, fervent in spirit.

self-controlled. For one ought to have restraint, good manners, and hospitality according to those who lead. Therefore, Paul added the teacher's own characteristic, saying self-controlled:

not a drunkard. Paul says this, not meaning the intoxicated (for that was often the case), but the brazen and arrogant.

Again, not violent, not one who strikes with hands, but one who strikes the conscience of the brothers.

COMMENTARY ON 1 TIMOTHY