On the First Letter of Paul to Timothy.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus.
Translated into English using ChatGPT.
Table of Contents
Prologus.
Timothy was the son of a faithful Jewish woman and a Greek father, which is why he could not be circumcised as a child. He learned the sacred scriptures from his mother, and with her guidance, he established a good life for himself. When the Apostle wanted to take him as a companion, knowing that Timothy would be a suitable steward of the Gospel truth, he circumcised him out of compulsion for the sake of the Jews. They insisted that as a Jew by birth, he should not be considered uncircumcised for the purpose of ministry, in order to avoid any hindrance due to his heritage. Therefore, he instructs this newly created bishop through a letter on how he should order the Church.
Caput I.
(Vers. 1, 2.)
(Vers. 1, 2.) Paul the apostle of Christ Jesus according to the commandment of our God Savior, and Christ Jesus our hope, to Timothy his brother in faith. Grace, mercy, and peace from God our Father and Christ Jesus our Lord. He reveals himself as an apostle by the commandment of the Father and the Son, in order to proclaim salvation in God the Father and hope in Christ his Son; so that because no one denies that salvation is in God, nor does anyone doubt that hope is in Christ Jesus, whom he recognized as having been raised from the dead, as an example of this hope. In this way, Timothy writes in order to secure his ordination; because he was chosen by the authority of the Father and the Son to teach. He calls him a true son, but in faith, as he says to the Corinthians: In Christ Jesus, he says, I have begotten you through the Gospel (I Cor. IV, 15). This is the true and firm generation, which knows no end, knows no diseases and pestilence, and which is ignorant of hunger and thirst: but it has learned in the kingdom of God to lack nothing; because the glorious immortality of God's gift is to come in the kingdom of God and Christ, whose grace, mercy, and peace he desires to remain with.
(Vers. 3, 4.)
(Vers. 3, 4.) As I urged you to remain in Ephesus when I was going to Macedonia, so that you could instruct certain people not to teach false doctrines or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God's work, which is by faith; do so. A son should not be asked by his father, but out of love and to show him the form of humility, a bishop pleads with his fellow bishop not to allow the Jews to teach the people differently than what was handed down by the Apostle, so that they are not entertained by the myths that the Jews are accustomed to telling about the genesis of their origins, about Abraham, Isaac, and the other patriarchs, and about circumcision and the things that were later handed down by Moses; so that they are not deceived into practicing these things that were given to them in a fleshly manner. For what need is there to mention the generations, which are known to be infinite, and what and to what extent has been done under each of them; and not rather to seek salvation through faith in a concise way? For from there arise questions, when what, and when, and how, and why it was done, are being discussed: which hinders salvation.
(Vers. 5, 6, 7.)
(Verses 5, 6, 7.) For the purpose of this commandment is charity from a pure heart, and a good conscience, and unfeigned faith, from which some, having turned aside, have turned to empty talk, desiring to be teachers of the law, understanding neither what they say, nor about what they confidently assert. For charity is the greatest of all, and it has been said that this is the end, that is, the fulfillment of perfection, of all commandments; if, however, it is from a pure heart and a good conscience. For true charity cannot have a wicked life or a simulated faith, in which the entire Law and Prophets are fulfilled (Matthew 7:12). However, some Jews, ignorant of the mystery of the Law and the prophets, erred in thinking that even after Christ, the laws regarding new moons, circumcision, and dietary restrictions should still be observed. Therefore, he called their conversion a falsehood because they wanted to teach what they did not know.
(Vers. 8-11.)
(Verses 8-11.) But we know that the law is good if one uses it legitimately, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, fornicators, sodomites, kidnappers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the glorious gospel of the blessed God, with which I have been entrusted. To say that the law, which was given through Moses, is good, does not deny it; but in such a way that its meaning is understood and how it was given is received. For he knows the Law, and for what reason it was given, who, preaching Christ, forsakes it in the respect that it is called the law of works: but he uses it in regard to the love of God, asserting and affirming what was said by the Savior in the Law and the Prophets. For he uses the Law legitimately, who is able to discern those things which were given for a time from those which are perpetual: and he who believes that the things which pertain to the sacrament of Christ should not be observed any longer in the future, as if he were believed to be coming, who has already come. If, therefore, everything is received in its proper places, things are good; if they are lacking, they will be wicked for the one who perversely asserts them; for it is a sin to set forth each thing least of all in its proper places. Furthermore, because the just have no need of the law, that is, those who have been justified by the remission of sins being accepted, lest they now live under the Law, from which they have been set free by the gift of God through the faith of Christ; so that for the future, the law of nature, which receives the knowledge of the Creator and exhorts to not sin, should be observed; and they should await the day of judgment, on which the just will be rewarded, keeping the natural law, which if the human race had taken as its leader, the law given in writing through Moses would not have existed. But because it was treated with contempt, as if it had no authority, Scripture was established; so that it would be known that it should be observed, both for the present time and because it will be required in the future, by those who established it, by whom it was neglected, and by whom it was observed. Therefore, not only because of wicked deeds and vices of the body, does it speak of the given Law, but also because of their faithlessness, by which they despised the Creator; so that they might learn to live well and give thanks to the Creator.
(Vers. 12, 13, 14.)
(Verses 12, 13, 14.) And I give thanks to Him who has strengthened me in Christ Jesus our Lord, because He considered me faithful, appointing me to the ministry, even though I was formerly a blasphemer, a persecutor, and a violent man. But I received mercy because I acted ignorantly in unbelief. The grace of our Lord overflowed with faith and love that are in Christ Jesus. This is a trustworthy saying and deserving of full acceptance: that Christ Jesus came into the world to save sinners, of whom I am the worst. But for this very reason I was shown mercy, so that in me, the worst of sinners, Christ Jesus might display His perfect patience as an example for those who would believe in Him for eternal life. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen. But when he was confirmed, he appeared such that he was worthy and able to be the dispenser of the sacrament of the Lord; so that he might confirm by the Law those things which previously he considered incredible out of love for the Law, and he rejoiced in the persecutions which previously he had inflicted on the just as if rightly believing, grieving because he had done it, joyful because he was suffering. For he had learned such great hope in him whom he had previously denied, that he rejoiced more in suffering than he had previously exulted in persecuting. For it was not malice that prompted this, but error, which can easily be forgiven when it comes to its senses. However, the one who knows that what he denies is true; he is not acting out of error, but out of malevolence, and this is an incurable wound; for envy compels him to call the truth a falsehood, which he knows to be true.
(Vers. 15, 16.)
(Verse 15, 16.) Human speech, worthy of all acceptance, because Christ Jesus came into this world to save sinners, of whom I am the foremost. But for this reason I received mercy, so that in me, as the foremost, Jesus Christ might display all his patience as an example for those who were to believe in him for eternal life. What can be more grateful and joyful than proclaiming forgiveness to sinners? For who is there without sin, that he may not receive this gift with all gratitude, preferring God as the author of this and praising Him in Christ: Who, in order to cleanse humanity from sins, descended from heavenly things to earthly things, took on the flesh of sin; He mixed Himself with earthly things, in order to make them heavenly; He suffered death, in order to rescue him from death and restore him immortal to paradise. Who does not greatly praise these benefits, which God bestowed upon man, the Lord upon His servant, the Creator upon His creature; so that there would be even more in human benefits than there were before He made those things that did not exist, after He made them. For indeed, being abandoned by these, and despised, and sought after with insults, he added to not being asked for help, so that he would be more grateful and more worthy of preference, while he repaired, than when he did; so that he would show that he alone is able to do all these things. Therefore, in this way, Christ offered help to humanity, so that he would not violate his purity nor lose his power. For he desired to be born as a human, having certainty that he would not be violated by the touch of flesh: he mingled himself with human behavior, knowing that he could not be corrupted by sins: he allowed himself to be killed, knowing full well that death cannot have dominion over him, but that he can conquer it with his own power. Therefore, he did these things in order to show that he was capable of everything. For that humility does not lead to its diminishment, but to glory: not only his own, but also to those who believe in him; for it is a dignity to be the servant of the powerful. Although many had surely believed before the Apostle, among those who killed the Lord himself, the Apostle, however, in order to humble himself, still grieving for his own disbelief, first calls himself the foremost of all sinners. For since he imprinted himself more closely in knowledge of the greatness of his Salvation, and accusing himself for recognizing such goodness so slowly, not voluntarily, but being anticipated by his mercy, so that he himself would be a witness to his divinity, whom he had previously considered to be a dead man. This is his accusation, but true praise belongs to the Savior, who called him to grace, following the example of other believers who persecuted themselves; so that through his patience and magnanimity, he could show others what kind of person he would be to those who opposed him so kindly.
(Vers. 17.)
(Verse 17.) But to the immortal and invisible king of the ages, to the only God, be honor and glory forever and ever, amen. These things pertain to the person of God the Father, whom he calls immortal and invisible because all immortality is from him, so that it is more fitting for him alone in truth; for whoever is immortal does not have it from himself, but from him. In the same way, it is read in the Gospel, with the Lord saying: "No one is good, except one God" (Mark 10:18). And again he says: A good man out of a good treasure brings forth good things (Matt. 12:35). Yet no one is good except one, God; for He is the source of goodness, from whom others drink, so that they may be good. He alone is the invisible God, for He has never been seen by anyone; for He works all things through the Son, whom we therefore say has been seen; so that even though he has appeared differently than he is, we still signify that he appeared. Therefore, let us proclaim honor and glory to God the Father in truth, whose mercy and providence Christ has delivered sinners from death.
(Vers. 18, 19, 20.)
(Vers. 18, 19, 20.) I commend this commandment to you, my son Timothy, according to the previous prophecies about you, that you may wage good warfare with them, having faith and a pure conscience, which some have rejected and suffered shipwreck in regard to the faith: among whom are Hymenaeus and Alexander, whom I have handed over to Satan, that they may learn not to blaspheme. After remembering the great benefits of God the Father and His Son Jesus Christ towards sinful mankind, who, even though deserving punishment, not only forgave them but also justified them and adopted them as His children, in order to instruct the people with ecclesiastical discipline, he shows in the following instructions that holy Timothy, being mindful of his own election, should fulfill that which he was predestined for. For he was predestined, when he was taken up by the Apostle, to be ordained, judged worthy to be a bishop, in order to fulfill the evangelical warfare in faith and pure conscience; for he who teaches faithfully cannot have an evil conscience. Then he exhibits the faith of his preaching if he abstains from all contrary things; for by the example of good works he provokes many to faith, trusting in the hope of his preaching; for whoever despises faith, undoubtedly has an evil conscience. For either the hypocrite is preached, or the open blasphemer, as were Hymenaeus and Alexander, who, deserting the faith, became shipwrecked, that is, stripped of truth, or leading a private life. For what is truth, if not life? They say that they were handed over to Satan, so that they may be corrected for the cause of blasphemy. But this tradition is because the Apostle, moved by their blasphemies, pronounced judgment against them; and the devil, who is prepared for this, to receive those who are against God into his power, having heard the judgment, chastises them; so that they may understand that they are bound by these penalties, because they blasphemed. Hence it is, where it is said in the Gospel among other things: 'Sin no more, lest something worse happen to you' (John 5:14), showing that sometimes infirmities are caused by sin in the body. And because they are done by the devil as a minister, the Lord declared, saying among many things: 'But behold, this woman, a daughter of Abraham, whom Satan bound for eighteen years, ought she not to have been loosed from this bond on the Sabbath day?' (Luke 13:16)?
Caput II.
(Vers. 1-4.)