I Timothy 1 · The Lantern

Paul, an apostle of Jesus Christ by the commandment of God our Savior, and Lord Jesus Christ, which is our hope;

These things [I address to you], my beloved, not that I know any of you to be in such a state; but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly an…

It is not nature but faith that has made Timothy a son.

This epistle is divided into greeting and the message, at as I desired you. In the greeting he does three things: First, he mentions the person who sends the greeting; second, the persons greeted; third, the good he wishes him. The person who sends the greeting is described, first of all, by his name, Paul, a name which is suited to one in authority for two reasons.

To Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.

"Unto Timothy, my own son in the faith." This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's "own" son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises.

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).

He describes the person greeted from three viewpoints: first, from his name, when he says, to Timothy: there was a certain disciple there named Timothy (Acts 16:1); second from his love, when he says, his beloved: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20); third, from his sonship, when he says, son in faith, i.e., convert…

As I begged you to remain still at Ephesus, when I went into Macedonia, that you might charge some that they teach no other doctrine,

Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art.

"As I besought thee to abide still at Ephesus, when I went into Macedonia." Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say "I commanded," or "bade" or even "exhorted," but "I besought thee." But this tone is not for all: only meek and virtuous disciples are to be treated thus.

Here begins the message of this epistle, which is a sort of pastoral guide composed by the Apostle for Timothy, instructing him in all matters pertaining to the exercise of his prelacy, and teaching the order in which he should arrange his desires: first, therefore, he instructs him on the management of spiritual affairs; second, of temporal affairs, in chapter four, at now the…

Neither give heed to myths and endless genealogies, which promote controversies, rather than godly building up which is in faith: so do.

Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace.

"Neither give heed to fables and endless genealogies." By "fables" he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points.

But there have been certain heretics who, disdaining the Old Testament, explained that the Apostle repudiated it when he said: do not give heed to fables and endless genealogies. Augustine answers them by saying that the Apostle makes use of the stories and genealogies of the Old Testament: Abraham had two sons; the one by a bondwoman, and the other by a free woman (Gal 4:22).

Now the end of the commandment is love out of a pure heart, and of a good conscience, and of sincere faith:

None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus which are the beginning and the end of life. For the beginning is faith, and the end is love. Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them.

The goal of the command is love from a pure heart and of a good conscience and sincere faith. For since this was the case, the practice of teaching others also ceased. How so? Because from not loving, envy entered some against the teachers due to their desire to be teachers themselves. Therefore, the practice of teaching others ceased. For he says, from a pure heart.

Then when he says, now the end, he shows what should be kept of the law. In regard to this he does two things: first, he proves this; second, that there is a danger for those who do not hold this, at from which things.

From which some having swerved have turned aside to vain jangling;

What is this vain juggling with words? Is he aware that it is God of Whom he speaks, Who was in the beginning and is in the Father, nor was there any time when He was not?

from which some, having missed the mark, have turned aside to empty talk. from which. Being, of the things spoken, of the household of God in faith, and of sincere love. having missed the mark. For it requires skill, so as not to fall outside the aim of the truth. to empty talk. What he said above: To inquiries and genealogies, now he says, to empty talk.

Above he showed the value and usefulness of the virtues; here he explains why they are needed, namely, because whoever lacks them runs into the danger of false doctrine. In regard to this he does two things: first, he shows the falsity of the doctrine into which they lead; second, the false condition of those who teach it, at desiring to be.

Desiring to be teachers of the law; understanding neither what they say, nor of which they affirm.

For both the law and the Gospel are the energy of one Lord, who is "the power and wisdom of God;" and the terror which the law begets is merciful and in order to salvation. "Let not alms, and faith, and truth fail thee, but hang them around thy neck." In the same way as Paul, prophecy upbraids the people with not understanding the law.

This, therefore, is the upright and most exact faith of the holy Fathers, that is, the confession of faith. But as Paul says, "the god of this world has blinded the minds of unbelievers that they should not see the light of the gospel of the glory of Christ." Accordingly some, after having ceased to go along the straight road of truth, dash themselves against the rocks, "when t…

Then when he says, desiring to be teachers of the law, he describes the condition of those who teach false things: first, their restless ambition; second, their shortcomings. In regard to the first he says, desiring to be teachers of the law: they love the first place at feasts; and to be called by men, Rabbi (Matt 23:6); do not be many masters (Jas 3:1).

But we know that the law is good, if a man use it lawfully;

"But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man." The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to "use it lawfully" as here intended.

To use the law appropriately is to keep its purpose, that is, to lead one to Christ the Lord. Those who refrain from the sins that Paul mentions are living in conformity with the law.

Then when he says, but we know that the law is good, he describes the status of the law in regard to two things: first, as to the goodness of the law; second, as to the end and intention of the lawgiver, at knowing this.

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men." But the righteous fathers had the meaning of the Decalogue written in their hearts and souls, that is, they loved the God who made them, and did no injury to their neighbour.

Because "for a righteous man the law was not made;" and yet "the law is good, if a man use it lawfully." Now by connecting together these two seemingly contrary statements, the apostle warns and urges his reader to sift the question and solve it too.

Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver's intention: first, he gives his supposed intention; second, his real intention, at but for the unjust. The supposed intention is excluded when he says, the law is not made for the just man.

For sexually immoral people, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

"For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine." For all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, 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.

Then he lists the shameful acts: first, those which are according to nature, which he says, for fornicators: fornicators and adulterers God will judge (Heb 13:4); second, those against nature, when he says, for those who defile themselves with mankind: nor the effeminate shall possess the kingdom of God (1 Cor 6:10).

According to the glorious gospel of the blessed God, which was committed to my trust.

"According to the glorious Gospel of the blessed God, which was committed to my trust." Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary.

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.

Then when he says, which is according to the Gospel, he shows that the Gospel spreads sound doctrine, which is described from three things: first, from the end when he says, of the glory, which it announces: declare his glory among the gentiles (Ps 95:3); second, from the author of glory, when he says, of the blessed God: which in his times he shall show who is the blessed and…

And I thank Christ Jesus our Lord, who has enabled me, for that he counted me faithful, putting me into the ministry;

But consider how he abounds in the expressions of humility. For so, "to me last of all He appeared," saith he. Wherefore neither doth he with himself mention any other, and saith, "as of one born out of due time," and that himself is "the least of the apostles," and not even worthy of this appellation.

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.

Then when he says, I gave him thanks, he proves by his own experience what he had been during the time of the law, and what he had acquired in the time of grace: first, he shows what had happened to him during both times; second, he urges Timothy to imitate him, at this precept, I commend to you.

Who was before a blasphemer, and a persecutor, and insolent: but I obtained mercy, because I did it in ignorance in unbelief.

And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

"And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus." This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished.

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.

In regard to the second he says, now the grace of our Lord has abounded exceedingly: and where sin abounded, grace did more abound (Rom 5:20); with faith and love. For he produced the effect of faith through the active love which is in Christ Jesus: through Christ Jesus that we may receive the promise of the Spirit by faith (Gal 3:14).

This is a trustworthy saying, and worthy of full acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief.

For this (rule), even in his own person, the apostle has laid down. For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief.

"For all have sinned," either in Adam or by themselves, "and are deprived of the glory of God." Consequently, the whole human mass ought to be punished, and if the deserved punishment of damnation were rendered to all, beyond all doubt it would be justly rendered.

Above he described his own state both in regard to sins under the law and in regard to good in the time of grace; here he shows the reason of these benefits in terms of divine pity: first, he proposes the divine pity in general; second, he applies it to his case, at of whom I am the chief; third, his thanks, at now to the King of ages.

However for this cause I obtained mercy, that in me first Jesus Christ might show forth all patience, for a pattern to them which should hereafter believe on him to eternal life.

To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment has nevertheless engaged to grant pardon by means of repentance.

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.

And he says this to show that whatever God does, he does to show his goodness: the Lord has made all things for himself (Prov 16:4); full of the glory of the Lord is his work (Sir 42:16), and for our benefit; hence he says, for this cause I have obtained mercy: first of all, for his glory. That in me first, i.e., first, in the order of time, or first in the order of rank.

Now to the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.

It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light w…

But if you think that God is seen by those who are pure in heart in this world, why did Moses, who had previously said, "I have seen the Lord face to face, and my life is preserved," afterwards plead that he might see him distinctly? And because he said that he had seen God, the Lord told him, "You cannot not see my face.

Then when he says, to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever, he expresses his gratitude: In regard to the first he does two things: first, he commends the one to whom he gives thanks; second, he expresses the thanks, at honor and glory. First, he commends him because of his power; second, because of his unique nature.

This charge I commit to you, son Timothy, according to the prophecies which went before on you, that you by them might wage the good warfare;

Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

Of whom is Hymeneus and Alexander; whom I have delivered to Satan, that they may learn not to blaspheme.

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