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.