1Tim 5:21

“Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God.”

“Having spoken of Bishops and Deacons, of men, and women, of widows and elders, and of all others, and having shown how great was the authority of a Bishop, now he was speaking of judgment, he has added, "I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality." Thus fearfully he charges him. For though Timothy was his beloved son, he did not therefore stand in awe of him. For as he was not ashamed to say of himself, "Lest by any means when I have preached to others, I myself should be a cast-away" (1 Cor. ix. 27); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, "I call heaven and earth to witness" (Deut. iv. 26); and again, "Hear ye, O mountains, and strong foundations of the earth." (Mic. vi. 2.) He calls the Father and the Son to witness what he has said, making his appeal to Them against that future Day, that if anything should be done that ought not to be done, he was clear from the guilt of it. "That thou observe these things without preferring one before another, doing nothing by partiality." That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may pre-occupy thy mind, or gain thee over to his side beforehand. But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap (Gen. xxxi. 45), so we often take at once superior and inferior persons to witness; so great a thing is testimony. As if he had said, I call to witness God and His Son and His servants, that I have charged thee: so before them I charge thee. He impresses Timothy with fear.”

“Having said much in the words cited above, he now begins to speak as in a court and in doing so adjures Timothy most solemnly. He was not ashamed to safeguard even Timothy with such an exhortation. For if he said of himself, "lest, having preached to others, I myself should be disqualified" (1 Cor. 9:27), then all the more was he not ashamed to say this concerning Timothy. He calls the Father and the Son as witnesses so that on the coming day of judgment, if anything were done contrary to duty, he might remain blameless, since he had strictly exhorted him. Why does he add the angels as well? Because on the day of judgment the angels will solemnly accompany the Lord. And we too have a custom of taking as witnesses both important and insignificant persons. Jacob also takes as witnesses God and the hill. And Moses says, "I call heaven and earth to witness" (Deut. 4:26). For God is so gracious toward us that He accepts even servants brought together with Him as witnesses. He called the angels "elect" because the demons are also angels, but rejected ones. That is, be impartial toward those who are being judged, so that there be no preliminary decision, that is, so that no one prejudices you and, drawing you to their side in advance, disposes you to pronounce judgment and render a decision. Do nothing "by partiality," inclining to one side. It is as if he were saying: one side invites you to help it; so do not act according to this invitation.”

“Then he says, I charge you, before God. Because the ecclesiastical judge acts in God's person in a special way when he judges; therefore, he charges him before God to judge justly. For he must argue his case in public in such a way that he does not scorn God's judgment. On this point he reminds him of three things: first, God's authority, because God the Father will judge him with authority; hence he says, before God: you shall judge the whole earth (Gen 18:25). Second, Christ as man will be sitting as judge: he has given him power to do judgment, because he is the Son of man (John 5:27). Hence he says, and Christ Jesus. Third, the angels will be ministers: when the Son of man shall come in his majesty and all the angels with him, then he shall sit upon the throne of his majesty (Matt 25:31); that is why he adds, and the elect angels: you renew your witnesses against me (Job 10:17). Then when he says, observe these things without prejudice, he warns him against rash judgment, saying, without prejudice, i.e., that he should not proceed rashly but with deliberation, doing nothing by declining to either side. Or without prejudice, i.e., without previous discussion: do no important thing without judgment (Sir 33:30); the cause which I knew not, I searched out most diligently (Job 29:16); otherwise, you will not be acting as mediator between two parties: you shall not go aside in the poor man's judgment (Exod 23:6).”

“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.”