返回Chapter 1
Chapter 1
Chapter One
1 Tim. 1:1. Paul, an Apostle of Jesus Christ by the commandment of God our Savior.
Since he intends to write regulations to Timothy, he proclaims himself an apostle, so as to make his word worthy of unquestioning acceptance. I shall not be uttering my own words, he says, but those of Him who sent me; see to it, then, that you are obedient. But since the title of apostle was great, lest it should seem that he was boasting, he added:
1 Tim. 1:1. By the commandment of God.
Not of myself, he says, did I seize this, but I have an urgent debt and am fulfilling a command of the Master. The expression "by commandment" is stronger than the expression "called." Although nowhere did the Father give him a commandment, but Christ: "I will send you," it says, "far away to the Gentiles" (Acts 22:21), and again: "you must stand before Caesar" (Acts 27:24), and: "The Holy Spirit said: Set apart for Me Barnabas and Saul" (Acts 13:2); but what belongs to the Son and the Spirit belongs, he says, also to the Father. Listen to what follows next.
1 Tim. 1:1. And of our Lord Jesus Christ, our hope.
Do you see, the commandment is common to all. Pay attention also to how David speaks of the Father: "the hope of all the ends of the earth" (Ps. 64:6). And the apostle Paul himself says elsewhere: "we hope in the living God" (1 Tim. 4:10). But now the Son is called our hope. Thus, the Father and the Son have all things in common. The apostle fittingly employed these synonyms: "Savior" and "hope." Since a teacher struggles with many difficulties, for all enmity is directed against him, so that when he falls, those under his care may fall all the sooner, as it is said: "strike the shepherd, and the sheep will be scattered" (Zech. 13:7), one must not, he says, lose heart, for we have as Savior not a man, but God Himself and the Father, Who will swiftly deliver us from dangers. Therefore we endure misfortunes, comforting ourselves with these two thoughts — either that we shall soon be delivered from them, or that we nourish within ourselves better hopes,
1 Tim. 1:2. To Timothy, a true son in the faith.
That is, begotten by me through faith. The preposition "in" – εν – means "through," as the apostle also says elsewhere: "I have begotten you in Christ Jesus through the gospel" (1 Cor. 4:15). And praising him, he calls him not only a son, but also a "true" one – true, because Timothy more than others preserves a likeness to him in faith, and because the apostle Paul sincerely loved him. Very wisely he added: "in faith," so as to encourage Timothy all the more toward it. For if from the beginning he showed such faith that he was deemed worthy to be called a son of Paul, and a true son, then all the more must he now clothe himself in it as in full armor, so as not to be troubled or lose heart. To show courageous boldness is a matter of faith.
1 Tim. 1:2. Grace, mercy, peace.
Nowhere in other epistles did the apostle include the word "mercy," but only here. This is because out of great love he asks for more for his son, as if fearing and trembling for him; he gave him instructions even regarding the stomach. Also because teachers have need of especial mercy.
1 Tim. 1:2. From God, our Father, and Christ Jesus, our Lord.
Here again is consolation. For if God is our Father, then He cares for us as for children. Consequently, He will both have mercy and give grace, so that we may all be benefited and have peace with our enemies.
1 Tim. 1:3. When I was departing for Macedonia, I asked you to remain in Ephesus.
Pay attention to what a meek speech this is, how he spoke to him in the voice not of a teacher, but of a servant. He did not say: I commanded, but: "I asked." So should we treat our own disciples, but with the corrupt and not fully devoted — differently. The Apostle implores him to remain in Ephesus. For the epistle that he sent to the Ephesians was not sufficient: people do not pay as much attention to epistles. However, perhaps this was even before the epistle. It is supposed that it was then that Paul appointed Timothy as bishop. This is probable, for he says the following further on.
1 Tim. 1:3. And to exhort some that they teach no other doctrine.
He did not say: to entreat, but: "to exhort," which is more authoritative and strict. He did not name them by name, so that through exposure he would not make them more shameless. "To teach otherwise" means to introduce other teachings. For among the Jews there were many false apostles, who out of love for glory and from the desire to be called teachers were inclining the faithful to the law of Moses.
1 Tim. 1:4. And not occupy themselves with fables.
Fables he calls not the law itself, but the observances and false dogmas.
1 Tim. 1:4. And endless genealogies.
They used to enumerate grandfathers and great-grandfathers, hoping thereby to claim for themselves a certain historical glory. He called them "endless" either because they go back to remote times, or because they have no good purpose, or because they lack clarity, are hard to grasp, and are tangled. It is likely that the apostle here also hints at the Greeks, for they have myths and genealogies in which they enumerate their gods.
1 Tim. 1:4. Which produce more disputes (ἐκζητήσεις) than God's edification in faith.
That is, God established such a dispensation so that everything in it would be received by faith, but they introduce inquiries and upset this dispensation of God. Or that God willed to grant us something great and manifested toward us an ineffable dispensation. It is faith that brings about this dispensation of His goodness, and by no means origin. Meanwhile, they were introducing inquiries. How can this be? How shall we believe concerning the future? Inquiry drives out faith. However, why did the Lord say: "Seek, and you shall find" (Matt. 7:7)? And again: "Search the Scriptures" (John 5:39)? The first expression — "seek" — speaks of petition, of intense desire; the second — "search" — means: study the true meaning of the Scriptures, learn them, and cease all further investigation.
1 Tim. 1:5. But the end of the commandment is love from a pure heart.
If you, he says, will admonish them not to teach otherwise, you will achieve this, namely love. If you instill love in them, then every corrupt doctrine will find no place among them. Before, when there was no love, there was envy; from envy came love of power; from love of power the desire to teach; and from this, heresies. But now it is not so. He demands sincere love, love not in words, but "from the heart," and a heart that is "pure" and not darkened by hypocrisy — love that is formed from the disposition of the soul and compassion.
1 Tim. 1:5. And of a good conscience and of unfeigned faith.
When robbers love robbers, this comes not from a good conscience but from an evil one, and not from unfeigned faith. Whoever sincerely believes in God will never allow himself to depart from true love, for it embraces all. But a robber kills those passing by. From this you can conclude that whoever does not have love does not have faith either.
1 Tim. 1:6. From which having missed the mark (ἀστοχήσαντες), some have turned aside to vain talk.
The word ἀστοχήσαντες is used of those who shoot poorly. Therefore here too, he says, skill is needed in order to throw straight and not miss the target. But some have departed from love and faith, and as a result have turned aside to vain talk. And how this happens, he adds the following.
1 Tim. 1:7. Desiring to be teachers of the law.
That is, suffering from love of power and passion for glory. They would not have been such, if they had love and faith.
1 Tim. 1:7. But understanding neither what they are saying, nor what they are affirming.
Here he accuses them of knowing neither the purpose of the law nor the time until which it was destined to hold sway. But perhaps they sinned out of ignorance, and therefore do not deserve condemnation? No! Their ignorance arose from love of power and from the fact that they had no love. For, he says, desiring to be lawmakers and teachers of the law, they pay no attention to the truth, so that they themselves are to blame for their ignorance. What then do they affirm? Perhaps about purifications and various other bodily practices observed according to the law.
1 Tim. 1:8. But we know that the law is good, if one uses it lawfully.
That is, if someone not only explains it in words but also fulfills it in deed. For whoever studies the ordinances of the law but does not fulfill them uses the law unlawfully. Or alternatively, the one who is led by it to Christ uses the law lawfully. The law, not having the power to guide or justify, directs the one seeking righteousness to Christ — and this is its purpose: so that the one who prefers Christ to the law uses the law lawfully, that is, as the law itself commands.
1 Tim. 1:9–10. Knowing that the law is not made for a righteous man.
Because he does not wait for the law to teach him what must be done. This he knows, and he does not fear punishment. By the righteous man here understand one who has attained perfection in virtue: one who not out of fear before the law, but for the sake of the good itself hates evil, who becomes wholly virtue and does more than the law requires, considering it unworthy to be guided by that which threatens him with punishment; but living courageously in virtue, rises above everything characteristic of children; just as a physician is useful for one who has wounds and who is sick, but not for one who is healthy, or a bridle is necessary for a restless horse, but not for a calm one.
1 Tim. 1:9. 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, for fornicators, sodomites, kidnappers (slanderers, those who defile themselves with beasts), liars, perjurers.
The Apostle enumerates sins by categories in order to make those guilty of exclusively following the law feel ashamed. And such precisely were the Jews. They constantly bowed down to idols, sacrificed their children to gods, attempted to stone Moses, their hands were stained with blood — were they not impious and murderers? You will find in them all the remaining vices as well, if you trace their history. This is precisely why the law was given to them, so that it would restrain these vices. About this he also speaks in another place: the law "was added because of transgressions" (Gal. 3:19). But for the righteous, as those no longer inclined to transgressions, the law is not necessary.
1 Tim. 1:10. And for everything that is contrary to sound doctrine.
Although what had been said was sufficient, nevertheless for the sake of completeness the apostle also added in general: "and for everything." From this it becomes clear that such passions gain access from distorted dogmas, for they are all contrary to sound teaching.
1 Tim. 1:11. According to the glorious gospel of the blessed God.
So connect this passage with the words: "contrary to sound doctrine" (1 Tim. 1:10), which is "according to the gospel." And he calls it the gospel of glory for the sake of those who are ashamed of persecutions and the sufferings of Christ, showing that both the sufferings of Christ and persecutions constitute the glory of Christ. Or else the apostle calls the Gospel the gospel of glory because he hints at the future glory. For if, he says, our present state is full of shame, the future one is glorious. And this glory the Gospel proclaims to us, for the entire gospel relates to the future, not to the present time. Or else the apostle speaks here of the service to God, which the Gospel teaches us.
1 Tim. 1:11. Which has been entrusted to me.
Me, and not the false apostles: their gospel is a gospel of dishonor, and not of glory.
1 Tim. 1:12. I thank Him who gave me strength, Christ Jesus our Lord.
Since he said: "which was committed to my trust" (1 Tim. 1:11), then, lest it seem that he is boasting, he refers everything to God, and says: one must thank Him Who gave me the strength to be able to take upon myself such a burden. Indeed, it was not proper to human strength — to stand against daily dangers threatening death. Such is true humility: but our humility is in words, and not in the depths of the soul.
1 Tim. 1:12. That He counted me faithful, appointing me to ministry.
Lest any of the unbelievers should say: if everything belongs to God and nothing is contributed by us, then why did He make Paul such but not Judas? — the apostle, removing this objection, says: God did not simply strengthen me, nor without consideration, but because I proved faithful. He did not even say it that way, but: "He counted me faithful," again concealing his own merits. I do not claim, he says, that I was faithful, but that He counted me as such. How is this evident? From the fact that He appointed me to the ministry. For how would He have appointed me if He had not seen capability in me? This is like how in households stewards give thanks to their masters for the management entrusted to them, which they present as a sign that their masters consider them more worthy of trust than others. And God says of him: "he is My chosen vessel, to proclaim My name" (Acts 9:15). Thus, he was fit not only for preaching, but also to accomplish in deed that for which he was deemed fit — for this he received power from God. For whoever intends to preach the name of Christ, the great name, so as to impress it upon the souls of believers through preaching, has need of no small power. This is accomplished by the one who in all things worthily both thinks, and speaks, and acts regarding it; whoever is not such does not accomplish it. For how can one preach Christ who does not have Christ wholly within himself? Thus, in all things Paul was faithful, and he attributed nothing to himself of what belonged to the Lord; on the contrary, even his own he called God's. "I labored," he says, "more than all of them, yet not I, but the grace of God" (1 Cor. 15:10), and much else of the same kind.
1 Tim. 1:13. Me, who was formerly a blasphemer and a persecutor and an insolent man.
See how he, describing his former life, exalts the mercy of God. Even when he speaks of the Jews, who are worthy of every contempt, he ascribes nothing of the sort to them, but about himself he recounts thus: not only, he says, was I myself a blasphemer, and not only did I strengthen evil within myself, but I also persecuted those who wished to live piously, and I did not simply do this, but with particular ferocity.
1 Tim. 1:13. But I was shown mercy because I acted in ignorance, in unbelief.
He shows himself worthy of punishment, though the mercy of God extends even to such people. Why then were the other Jews not shown mercy? Because they sinned not out of ignorance, but quite deliberately. For "many," he says, "believed in Him, but because of the Pharisees they did not confess Him,... for they loved the glory of men more than the glory of God" (John 12:42–43). And Christ says: "How can you believe, when you receive glory from one another?" (John 5:44). And the Jews themselves said among themselves: "Do you see that you are gaining nothing? The whole world has gone after Him" (John 12:19). They were always driven by the passion for preeminence. And again, they themselves said: "Who can forgive sins but God alone?" (Luke 5:21). Then Jesus immediately performed that which they held to be a sign of divine power. So why then did they not believe? Was it out of ignorance? But perhaps someone will say: where was Paul at that time? — At the feet of Gamaliel, who had nothing in common with the rebellious crowd: he was occupied with his own affairs. How then did Paul afterwards imprison people? He saw that the preaching was spreading, and ultimately zeal for the law drove him to this, whereas the Jews did everything out of love of power. But how is it that Paul, being so learned in the law, did not recognize Christ through Scripture? He condemns himself precisely for this — that he suffered from ignorance which arose from unbelief, for which reason, he says, he was shown mercy.
1 Tim. 1:14. And the grace of our Lord (Jesus Christ) was revealed in me abundantly with faith and love in Christ Jesus.
Having said much and great things about the love of Christ for mankind, about how He showed mercy to him who was worthy of the most terrible punishment, he now says that He not only granted this, but also deemed him worthy of adoption, made him a brother, a son, a friend, and a co-heir: so abundantly was the grace of His love for mankind revealed. But lest someone say: since everywhere it is grace, therefore there is no free will, the apostle adds: "with faith and love." For faith, he says, I contributed by believing that He can save me; and love I also acquired myself "in Christ Jesus": because the cause of my love for God is Christ, and not the law. By this he shows that love must be joined with faith. For the fulfillment of the commandments depends on love, as the Lord said: "If you love Me, keep My commandments" (Jn. 14:15).
1 Tim. 1:15. Faithful and worthy of all acceptance is the word, that Christ Jesus came into the world to save sinners.
Having said above that He had mercy on me, a persecutor, he continues: do not marvel and do not doubt the greatness of the gift. For He came into the world for this very reason, to save all sinners. And so the word is faithful and worthy of acceptance. Because it is impossible not to trust what has been granted; on the contrary, since the goodness of the Giver is infinite, it deserves trust and acceptance. This is also directed against the Jews who were devoted to the law, to show them that without faith it is impossible to be saved.
1 Tim. 1:15. From whom I am the first.
Why then, having said in another place, "as for legalistic righteousness, blameless" (Phil. 3:6), does he now place himself first among sinners? Because before the righteousness in Christ, the righteousness according to the law is now sin, since its time has already passed. While it was its time, it was righteousness, just as at night the moon and a candle are light. But when Christ appeared like the sun, He eclipsed it. Thus, he who makes use of the candle of legalistic righteousness when the sun of Christ's righteousness has shone forth errs and acts foolishly. And in another place the apostle says about this: "what was glorious has come to have no glory" (2 Cor. 3:10).
1 Tim. 1:16. But for this reason I was shown mercy, so that in me first Jesus Christ might demonstrate all His longsuffering, as an example to those who would believe in Him for eternal life.
Pay attention to his humility. I was shown mercy, he says, so that none of those who have sinned would despair, but would have full hope of forgiveness, since the greatest of all sinners — Paul — receives salvation. By this the apostle shows that he himself did not deserve forgiveness, but for the sake of the salvation of others was deemed worthy of this lovingkindness of God. He did not simply say: that in me He might show longsuffering, but "all longsuffering," as if saying: having sinned infinitely, I needed "all" mercy, "all" His lovingkindness, and not in part, like those who sinned in part. "As a pattern," he says, that is, as an example, for the comfort and for the forgiveness of all who wish to believe.
1 Tim. 1:17. Now unto the King of the ages, immortal, invisible, the only wise God, be honor and glory unto the ages of ages. Amen.
Since the apostle said something very great about the Son, namely, that He saves the despairing, lest anyone think that the Father is deprived of His glory, he also sends up glory to Him. All this is common to the Son as well. For He too is the King of the ages. If He is the Creator of the ages, then how is He not the King, incorruptible, invisible in His Divinity, and the only wise One? He Himself is the wisdom of the Father. The same must be said also of the Spirit. He said "the only wise" not to contrast the Father with the Son and the Spirit; no, but to show that although both angels and men possess wisdom, truly wise is God alone, as the source of wisdom, while all other creatures that possess wisdom become partakers of it. "Honor and glory" not in words only, but also in deeds. Glory and honor rendered in word only shows us to be merely grateful, but that rendered in deed makes us imitators of Him — which is far greater. God requires from us the glorification of Him both in word, so that we may love Him, attend to Him, and obey Him, and through this ourselves receive benefit; just as one who marvels at the glory of sunlight provides benefit to himself, enjoying the light and making use of it in his works, while one who does not make use of it brings harm and deprivation upon himself.
1 Tim. 1:18. I entrust to you, [my] son Timothy, in accordance with the prophecies previously made about you, this charge.
Since he used the word "charge," and a charge is something commanding, he added: "my son Timothy." For I do not say this to you in a commanding way, but as to a son. He also said: "I commit," in order to explain the strictness of keeping, because what we have is not ours, but God's. Therefore, what He has granted, we must keep. "According to the prophecies previously made concerning you." The calling of teacher and priest, being great, requires a divine indication, so that a worthy person may receive this calling. Therefore in ancient times priests were chosen by prophecy, that is, by the inspiration of the Holy Spirit, for prophecy consists precisely in declaring what exists in the present time. So Timothy too was chosen for the priesthood. But since he speaks of many prophecies, he perhaps means both when he first received him into the number of disciples, and when he circumcised him, and when he ordained him — all of this was accomplished with prophecy. Therefore he says: "I commit to you... this charge... according to the prophecies previously made concerning you," that is, looking to those prophecies, and as if being taught by them what you must do, I urge you to walk worthily of them and not put them to shame.
1 Tim. 1:18. To wage warfare in accordance with them, as a good soldier.
What do I command you? That you should wage war in them, that is, that you should not bypass their laws, but as they chose you and for what they chose you, "as a good soldier." For there is also an evil service of a soldier, when someone presents his members as instruments of sin and impurity. The apostle mentioned warfare in order to show that a mighty battle has been raised against all, and especially against the teacher. Therefore one must be vigilant and not show on one's part the slightest weakness.
1 Tim. 1:19. Having faith and a good conscience.
Do not think, he says, to be content only with the fact that you have been appointed to the priesthood according to the prophecies, but you must have faith, so as to rightly proclaim the word of truth, and a good conscience, or a blameless life, from which comes a good conscience, so that you may also preside over others beneficially. For just as a general must first be a good soldier, so too a teacher himself must possess that which he requires of his students. Therefore, even though we are teachers, let us learn not to disregard the counsels and instructions of those who are greater than us.
1 Tim. 1:19. Which some having put away, suffered shipwreck concerning the faith.
By the word "which," he obviously means a good conscience. And rightly so. For if one's life is impure, then from this proceed also perverse doctrines. In order not to be tormented by fear of the future, those living impiously convince themselves that everything we hold is false. And he who has deviated from the faith and reasons about everything suffers shipwreck, despite the nearness of faith. For faith is a calm harbor; it keeps the mind at rest, while investigations are waves that here and there, as in a shipwreck, quickly seize the mind and dash it against the rocks, or even drown it.
1 Tim. 1:20. Such are Hymenaeus and Alexander.
Do you see that even in those times there were people who taught perversely, who departed from the faith, and gave themselves over to investigations and speculations? Therefore do not lose heart now when you see such people, but stand against them.
1 Tim. 1:20. Whom I delivered to Satan, that they might learn (ῐνα παιδευθῶσιν) not to blaspheme.
Teaching others, how is it that Satan does not teach himself? However, the apostle did not say: that he might teach them not to blaspheme, but: "that they might learn" (ῐνα παιδευθῶσιν). He does not accomplish this, but it happens as a consequence of his actions. For just as executioners, being themselves notorious criminals, bring others to their senses, so also does the devil. But why did Paul himself not punish them, as he punished Bar-Jesus and as Peter punished Ananias? So that together with the severity of the punishment he might combine greater dishonor, so that he might show that he commands even Satan and through this be more fearsome. Or rather, the apostles themselves punished unbelievers so that they might know that they could not hide. For Ananias too was an unbeliever and still testing. Meanwhile, those who already knew this and then fell away from the faith, they delivered over to Satan, showing them that they were guarded not by their own power but by the care of the apostles. Or furthermore, those whom they wished to correct they did not punish themselves, but the incorrigible they themselves subjected to punishment. How then was the guilty one delivered to Satan? He was cast out of the common assembly, separated from the flock, and handed over naked to the wolf. For just as in ancient times the cloud surrounded the tabernacle, so also the Holy Spirit surrounds the Church of Christ. Consequently, whoever is outside the Church is also outside the Spirit and is therefore pitiable and easily captured. Such is the punishment of excommunication. And God Himself, delivering sinners over to sicknesses and calamities, teaches through this. "But when we are judged," he says, "we are chastened by the Lord" (1 Cor. 11:32). Do you see that to investigate divine things by means of reasoning is to blaspheme? It is an insult to divine things when someone thinks that they are comprehensible by human reasoning.
1 Tim. 1:1. Paul, an Apostle of Jesus Christ by the commandment of God our Savior.
Since he intends to write regulations to Timothy, he proclaims himself an apostle, so as to make his word worthy of unquestioning acceptance. I shall not be uttering my own words, he says, but those of Him who sent me; see to it, then, that you are obedient. But since the title of apostle was great, lest it should seem that he was boasting, he added:
1 Tim. 1:1. By the commandment of God.
Not of myself, he says, did I seize this, but I have an urgent debt and am fulfilling a command of the Master. The expression "by commandment" is stronger than the expression "called." Although nowhere did the Father give him a commandment, but Christ: "I will send you," it says, "far away to the Gentiles" (Acts 22:21), and again: "you must stand before Caesar" (Acts 27:24), and: "The Holy Spirit said: Set apart for Me Barnabas and Saul" (Acts 13:2); but what belongs to the Son and the Spirit belongs, he says, also to the Father. Listen to what follows next.
1 Tim. 1:1. And of our Lord Jesus Christ, our hope.
Do you see, the commandment is common to all. Pay attention also to how David speaks of the Father: "the hope of all the ends of the earth" (Ps. 64:6). And the apostle Paul himself says elsewhere: "we hope in the living God" (1 Tim. 4:10). But now the Son is called our hope. Thus, the Father and the Son have all things in common. The apostle fittingly employed these synonyms: "Savior" and "hope." Since a teacher struggles with many difficulties, for all enmity is directed against him, so that when he falls, those under his care may fall all the sooner, as it is said: "strike the shepherd, and the sheep will be scattered" (Zech. 13:7), one must not, he says, lose heart, for we have as Savior not a man, but God Himself and the Father, Who will swiftly deliver us from dangers. Therefore we endure misfortunes, comforting ourselves with these two thoughts — either that we shall soon be delivered from them, or that we nourish within ourselves better hopes,
1 Tim. 1:2. To Timothy, a true son in the faith.
That is, begotten by me through faith. The preposition "in" – εν – means "through," as the apostle also says elsewhere: "I have begotten you in Christ Jesus through the gospel" (1 Cor. 4:15). And praising him, he calls him not only a son, but also a "true" one – true, because Timothy more than others preserves a likeness to him in faith, and because the apostle Paul sincerely loved him. Very wisely he added: "in faith," so as to encourage Timothy all the more toward it. For if from the beginning he showed such faith that he was deemed worthy to be called a son of Paul, and a true son, then all the more must he now clothe himself in it as in full armor, so as not to be troubled or lose heart. To show courageous boldness is a matter of faith.
1 Tim. 1:2. Grace, mercy, peace.
Nowhere in other epistles did the apostle include the word "mercy," but only here. This is because out of great love he asks for more for his son, as if fearing and trembling for him; he gave him instructions even regarding the stomach. Also because teachers have need of especial mercy.
1 Tim. 1:2. From God, our Father, and Christ Jesus, our Lord.
Here again is consolation. For if God is our Father, then He cares for us as for children. Consequently, He will both have mercy and give grace, so that we may all be benefited and have peace with our enemies.
1 Tim. 1:3. When I was departing for Macedonia, I asked you to remain in Ephesus.
Pay attention to what a meek speech this is, how he spoke to him in the voice not of a teacher, but of a servant. He did not say: I commanded, but: "I asked." So should we treat our own disciples, but with the corrupt and not fully devoted — differently. The Apostle implores him to remain in Ephesus. For the epistle that he sent to the Ephesians was not sufficient: people do not pay as much attention to epistles. However, perhaps this was even before the epistle. It is supposed that it was then that Paul appointed Timothy as bishop. This is probable, for he says the following further on.
1 Tim. 1:3. And to exhort some that they teach no other doctrine.
He did not say: to entreat, but: "to exhort," which is more authoritative and strict. He did not name them by name, so that through exposure he would not make them more shameless. "To teach otherwise" means to introduce other teachings. For among the Jews there were many false apostles, who out of love for glory and from the desire to be called teachers were inclining the faithful to the law of Moses.
1 Tim. 1:4. And not occupy themselves with fables.
Fables he calls not the law itself, but the observances and false dogmas.
1 Tim. 1:4. And endless genealogies.
They used to enumerate grandfathers and great-grandfathers, hoping thereby to claim for themselves a certain historical glory. He called them "endless" either because they go back to remote times, or because they have no good purpose, or because they lack clarity, are hard to grasp, and are tangled. It is likely that the apostle here also hints at the Greeks, for they have myths and genealogies in which they enumerate their gods.
1 Tim. 1:4. Which produce more disputes (ἐκζητήσεις) than God's edification in faith.
That is, God established such a dispensation so that everything in it would be received by faith, but they introduce inquiries and upset this dispensation of God. Or that God willed to grant us something great and manifested toward us an ineffable dispensation. It is faith that brings about this dispensation of His goodness, and by no means origin. Meanwhile, they were introducing inquiries. How can this be? How shall we believe concerning the future? Inquiry drives out faith. However, why did the Lord say: "Seek, and you shall find" (Matt. 7:7)? And again: "Search the Scriptures" (John 5:39)? The first expression — "seek" — speaks of petition, of intense desire; the second — "search" — means: study the true meaning of the Scriptures, learn them, and cease all further investigation.
1 Tim. 1:5. But the end of the commandment is love from a pure heart.
If you, he says, will admonish them not to teach otherwise, you will achieve this, namely love. If you instill love in them, then every corrupt doctrine will find no place among them. Before, when there was no love, there was envy; from envy came love of power; from love of power the desire to teach; and from this, heresies. But now it is not so. He demands sincere love, love not in words, but "from the heart," and a heart that is "pure" and not darkened by hypocrisy — love that is formed from the disposition of the soul and compassion.
1 Tim. 1:5. And of a good conscience and of unfeigned faith.
When robbers love robbers, this comes not from a good conscience but from an evil one, and not from unfeigned faith. Whoever sincerely believes in God will never allow himself to depart from true love, for it embraces all. But a robber kills those passing by. From this you can conclude that whoever does not have love does not have faith either.
1 Tim. 1:6. From which having missed the mark (ἀστοχήσαντες), some have turned aside to vain talk.
The word ἀστοχήσαντες is used of those who shoot poorly. Therefore here too, he says, skill is needed in order to throw straight and not miss the target. But some have departed from love and faith, and as a result have turned aside to vain talk. And how this happens, he adds the following.
1 Tim. 1:7. Desiring to be teachers of the law.
That is, suffering from love of power and passion for glory. They would not have been such, if they had love and faith.
1 Tim. 1:7. But understanding neither what they are saying, nor what they are affirming.
Here he accuses them of knowing neither the purpose of the law nor the time until which it was destined to hold sway. But perhaps they sinned out of ignorance, and therefore do not deserve condemnation? No! Their ignorance arose from love of power and from the fact that they had no love. For, he says, desiring to be lawmakers and teachers of the law, they pay no attention to the truth, so that they themselves are to blame for their ignorance. What then do they affirm? Perhaps about purifications and various other bodily practices observed according to the law.
1 Tim. 1:8. But we know that the law is good, if one uses it lawfully.
That is, if someone not only explains it in words but also fulfills it in deed. For whoever studies the ordinances of the law but does not fulfill them uses the law unlawfully. Or alternatively, the one who is led by it to Christ uses the law lawfully. The law, not having the power to guide or justify, directs the one seeking righteousness to Christ — and this is its purpose: so that the one who prefers Christ to the law uses the law lawfully, that is, as the law itself commands.
1 Tim. 1:9–10. Knowing that the law is not made for a righteous man.
Because he does not wait for the law to teach him what must be done. This he knows, and he does not fear punishment. By the righteous man here understand one who has attained perfection in virtue: one who not out of fear before the law, but for the sake of the good itself hates evil, who becomes wholly virtue and does more than the law requires, considering it unworthy to be guided by that which threatens him with punishment; but living courageously in virtue, rises above everything characteristic of children; just as a physician is useful for one who has wounds and who is sick, but not for one who is healthy, or a bridle is necessary for a restless horse, but not for a calm one.
1 Tim. 1:9. 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, for fornicators, sodomites, kidnappers (slanderers, those who defile themselves with beasts), liars, perjurers.
The Apostle enumerates sins by categories in order to make those guilty of exclusively following the law feel ashamed. And such precisely were the Jews. They constantly bowed down to idols, sacrificed their children to gods, attempted to stone Moses, their hands were stained with blood — were they not impious and murderers? You will find in them all the remaining vices as well, if you trace their history. This is precisely why the law was given to them, so that it would restrain these vices. About this he also speaks in another place: the law "was added because of transgressions" (Gal. 3:19). But for the righteous, as those no longer inclined to transgressions, the law is not necessary.
1 Tim. 1:10. And for everything that is contrary to sound doctrine.
Although what had been said was sufficient, nevertheless for the sake of completeness the apostle also added in general: "and for everything." From this it becomes clear that such passions gain access from distorted dogmas, for they are all contrary to sound teaching.
1 Tim. 1:11. According to the glorious gospel of the blessed God.
So connect this passage with the words: "contrary to sound doctrine" (1 Tim. 1:10), which is "according to the gospel." And he calls it the gospel of glory for the sake of those who are ashamed of persecutions and the sufferings of Christ, showing that both the sufferings of Christ and persecutions constitute the glory of Christ. Or else the apostle calls the Gospel the gospel of glory because he hints at the future glory. For if, he says, our present state is full of shame, the future one is glorious. And this glory the Gospel proclaims to us, for the entire gospel relates to the future, not to the present time. Or else the apostle speaks here of the service to God, which the Gospel teaches us.
1 Tim. 1:11. Which has been entrusted to me.
Me, and not the false apostles: their gospel is a gospel of dishonor, and not of glory.
1 Tim. 1:12. I thank Him who gave me strength, Christ Jesus our Lord.
Since he said: "which was committed to my trust" (1 Tim. 1:11), then, lest it seem that he is boasting, he refers everything to God, and says: one must thank Him Who gave me the strength to be able to take upon myself such a burden. Indeed, it was not proper to human strength — to stand against daily dangers threatening death. Such is true humility: but our humility is in words, and not in the depths of the soul.
1 Tim. 1:12. That He counted me faithful, appointing me to ministry.
Lest any of the unbelievers should say: if everything belongs to God and nothing is contributed by us, then why did He make Paul such but not Judas? — the apostle, removing this objection, says: God did not simply strengthen me, nor without consideration, but because I proved faithful. He did not even say it that way, but: "He counted me faithful," again concealing his own merits. I do not claim, he says, that I was faithful, but that He counted me as such. How is this evident? From the fact that He appointed me to the ministry. For how would He have appointed me if He had not seen capability in me? This is like how in households stewards give thanks to their masters for the management entrusted to them, which they present as a sign that their masters consider them more worthy of trust than others. And God says of him: "he is My chosen vessel, to proclaim My name" (Acts 9:15). Thus, he was fit not only for preaching, but also to accomplish in deed that for which he was deemed fit — for this he received power from God. For whoever intends to preach the name of Christ, the great name, so as to impress it upon the souls of believers through preaching, has need of no small power. This is accomplished by the one who in all things worthily both thinks, and speaks, and acts regarding it; whoever is not such does not accomplish it. For how can one preach Christ who does not have Christ wholly within himself? Thus, in all things Paul was faithful, and he attributed nothing to himself of what belonged to the Lord; on the contrary, even his own he called God's. "I labored," he says, "more than all of them, yet not I, but the grace of God" (1 Cor. 15:10), and much else of the same kind.
1 Tim. 1:13. Me, who was formerly a blasphemer and a persecutor and an insolent man.
See how he, describing his former life, exalts the mercy of God. Even when he speaks of the Jews, who are worthy of every contempt, he ascribes nothing of the sort to them, but about himself he recounts thus: not only, he says, was I myself a blasphemer, and not only did I strengthen evil within myself, but I also persecuted those who wished to live piously, and I did not simply do this, but with particular ferocity.
1 Tim. 1:13. But I was shown mercy because I acted in ignorance, in unbelief.
He shows himself worthy of punishment, though the mercy of God extends even to such people. Why then were the other Jews not shown mercy? Because they sinned not out of ignorance, but quite deliberately. For "many," he says, "believed in Him, but because of the Pharisees they did not confess Him,... for they loved the glory of men more than the glory of God" (John 12:42–43). And Christ says: "How can you believe, when you receive glory from one another?" (John 5:44). And the Jews themselves said among themselves: "Do you see that you are gaining nothing? The whole world has gone after Him" (John 12:19). They were always driven by the passion for preeminence. And again, they themselves said: "Who can forgive sins but God alone?" (Luke 5:21). Then Jesus immediately performed that which they held to be a sign of divine power. So why then did they not believe? Was it out of ignorance? But perhaps someone will say: where was Paul at that time? — At the feet of Gamaliel, who had nothing in common with the rebellious crowd: he was occupied with his own affairs. How then did Paul afterwards imprison people? He saw that the preaching was spreading, and ultimately zeal for the law drove him to this, whereas the Jews did everything out of love of power. But how is it that Paul, being so learned in the law, did not recognize Christ through Scripture? He condemns himself precisely for this — that he suffered from ignorance which arose from unbelief, for which reason, he says, he was shown mercy.
1 Tim. 1:14. And the grace of our Lord (Jesus Christ) was revealed in me abundantly with faith and love in Christ Jesus.
Having said much and great things about the love of Christ for mankind, about how He showed mercy to him who was worthy of the most terrible punishment, he now says that He not only granted this, but also deemed him worthy of adoption, made him a brother, a son, a friend, and a co-heir: so abundantly was the grace of His love for mankind revealed. But lest someone say: since everywhere it is grace, therefore there is no free will, the apostle adds: "with faith and love." For faith, he says, I contributed by believing that He can save me; and love I also acquired myself "in Christ Jesus": because the cause of my love for God is Christ, and not the law. By this he shows that love must be joined with faith. For the fulfillment of the commandments depends on love, as the Lord said: "If you love Me, keep My commandments" (Jn. 14:15).
1 Tim. 1:15. Faithful and worthy of all acceptance is the word, that Christ Jesus came into the world to save sinners.
Having said above that He had mercy on me, a persecutor, he continues: do not marvel and do not doubt the greatness of the gift. For He came into the world for this very reason, to save all sinners. And so the word is faithful and worthy of acceptance. Because it is impossible not to trust what has been granted; on the contrary, since the goodness of the Giver is infinite, it deserves trust and acceptance. This is also directed against the Jews who were devoted to the law, to show them that without faith it is impossible to be saved.
1 Tim. 1:15. From whom I am the first.
Why then, having said in another place, "as for legalistic righteousness, blameless" (Phil. 3:6), does he now place himself first among sinners? Because before the righteousness in Christ, the righteousness according to the law is now sin, since its time has already passed. While it was its time, it was righteousness, just as at night the moon and a candle are light. But when Christ appeared like the sun, He eclipsed it. Thus, he who makes use of the candle of legalistic righteousness when the sun of Christ's righteousness has shone forth errs and acts foolishly. And in another place the apostle says about this: "what was glorious has come to have no glory" (2 Cor. 3:10).
1 Tim. 1:16. But for this reason I was shown mercy, so that in me first Jesus Christ might demonstrate all His longsuffering, as an example to those who would believe in Him for eternal life.
Pay attention to his humility. I was shown mercy, he says, so that none of those who have sinned would despair, but would have full hope of forgiveness, since the greatest of all sinners — Paul — receives salvation. By this the apostle shows that he himself did not deserve forgiveness, but for the sake of the salvation of others was deemed worthy of this lovingkindness of God. He did not simply say: that in me He might show longsuffering, but "all longsuffering," as if saying: having sinned infinitely, I needed "all" mercy, "all" His lovingkindness, and not in part, like those who sinned in part. "As a pattern," he says, that is, as an example, for the comfort and for the forgiveness of all who wish to believe.
1 Tim. 1:17. Now unto the King of the ages, immortal, invisible, the only wise God, be honor and glory unto the ages of ages. Amen.
Since the apostle said something very great about the Son, namely, that He saves the despairing, lest anyone think that the Father is deprived of His glory, he also sends up glory to Him. All this is common to the Son as well. For He too is the King of the ages. If He is the Creator of the ages, then how is He not the King, incorruptible, invisible in His Divinity, and the only wise One? He Himself is the wisdom of the Father. The same must be said also of the Spirit. He said "the only wise" not to contrast the Father with the Son and the Spirit; no, but to show that although both angels and men possess wisdom, truly wise is God alone, as the source of wisdom, while all other creatures that possess wisdom become partakers of it. "Honor and glory" not in words only, but also in deeds. Glory and honor rendered in word only shows us to be merely grateful, but that rendered in deed makes us imitators of Him — which is far greater. God requires from us the glorification of Him both in word, so that we may love Him, attend to Him, and obey Him, and through this ourselves receive benefit; just as one who marvels at the glory of sunlight provides benefit to himself, enjoying the light and making use of it in his works, while one who does not make use of it brings harm and deprivation upon himself.
1 Tim. 1:18. I entrust to you, [my] son Timothy, in accordance with the prophecies previously made about you, this charge.
Since he used the word "charge," and a charge is something commanding, he added: "my son Timothy." For I do not say this to you in a commanding way, but as to a son. He also said: "I commit," in order to explain the strictness of keeping, because what we have is not ours, but God's. Therefore, what He has granted, we must keep. "According to the prophecies previously made concerning you." The calling of teacher and priest, being great, requires a divine indication, so that a worthy person may receive this calling. Therefore in ancient times priests were chosen by prophecy, that is, by the inspiration of the Holy Spirit, for prophecy consists precisely in declaring what exists in the present time. So Timothy too was chosen for the priesthood. But since he speaks of many prophecies, he perhaps means both when he first received him into the number of disciples, and when he circumcised him, and when he ordained him — all of this was accomplished with prophecy. Therefore he says: "I commit to you... this charge... according to the prophecies previously made concerning you," that is, looking to those prophecies, and as if being taught by them what you must do, I urge you to walk worthily of them and not put them to shame.
1 Tim. 1:18. To wage warfare in accordance with them, as a good soldier.
What do I command you? That you should wage war in them, that is, that you should not bypass their laws, but as they chose you and for what they chose you, "as a good soldier." For there is also an evil service of a soldier, when someone presents his members as instruments of sin and impurity. The apostle mentioned warfare in order to show that a mighty battle has been raised against all, and especially against the teacher. Therefore one must be vigilant and not show on one's part the slightest weakness.
1 Tim. 1:19. Having faith and a good conscience.
Do not think, he says, to be content only with the fact that you have been appointed to the priesthood according to the prophecies, but you must have faith, so as to rightly proclaim the word of truth, and a good conscience, or a blameless life, from which comes a good conscience, so that you may also preside over others beneficially. For just as a general must first be a good soldier, so too a teacher himself must possess that which he requires of his students. Therefore, even though we are teachers, let us learn not to disregard the counsels and instructions of those who are greater than us.
1 Tim. 1:19. Which some having put away, suffered shipwreck concerning the faith.
By the word "which," he obviously means a good conscience. And rightly so. For if one's life is impure, then from this proceed also perverse doctrines. In order not to be tormented by fear of the future, those living impiously convince themselves that everything we hold is false. And he who has deviated from the faith and reasons about everything suffers shipwreck, despite the nearness of faith. For faith is a calm harbor; it keeps the mind at rest, while investigations are waves that here and there, as in a shipwreck, quickly seize the mind and dash it against the rocks, or even drown it.
1 Tim. 1:20. Such are Hymenaeus and Alexander.
Do you see that even in those times there were people who taught perversely, who departed from the faith, and gave themselves over to investigations and speculations? Therefore do not lose heart now when you see such people, but stand against them.
1 Tim. 1:20. Whom I delivered to Satan, that they might learn (ῐνα παιδευθῶσιν) not to blaspheme.
Teaching others, how is it that Satan does not teach himself? However, the apostle did not say: that he might teach them not to blaspheme, but: "that they might learn" (ῐνα παιδευθῶσιν). He does not accomplish this, but it happens as a consequence of his actions. For just as executioners, being themselves notorious criminals, bring others to their senses, so also does the devil. But why did Paul himself not punish them, as he punished Bar-Jesus and as Peter punished Ananias? So that together with the severity of the punishment he might combine greater dishonor, so that he might show that he commands even Satan and through this be more fearsome. Or rather, the apostles themselves punished unbelievers so that they might know that they could not hide. For Ananias too was an unbeliever and still testing. Meanwhile, those who already knew this and then fell away from the faith, they delivered over to Satan, showing them that they were guarded not by their own power but by the care of the apostles. Or furthermore, those whom they wished to correct they did not punish themselves, but the incorrigible they themselves subjected to punishment. How then was the guilty one delivered to Satan? He was cast out of the common assembly, separated from the flock, and handed over naked to the wolf. For just as in ancient times the cloud surrounded the tabernacle, so also the Holy Spirit surrounds the Church of Christ. Consequently, whoever is outside the Church is also outside the Spirit and is therefore pitiable and easily captured. Such is the punishment of excommunication. And God Himself, delivering sinners over to sicknesses and calamities, teaches through this. "But when we are judged," he says, "we are chastened by the Lord" (1 Cor. 11:32). Do you see that to investigate divine things by means of reasoning is to blaspheme? It is an insult to divine things when someone thinks that they are comprehensible by human reasoning.
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