Chapter 1
Introduction
Lecture 1
Greeting
1:1 Paul, an apostle of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope: [n. 3]
1:2 To Timothy, his beloved son in faith. Grace, mercy, and peace, from God the Father and from Christ Jesus our Lord. [n. 5]
3 . 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.
4 . 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. For there are two things present in apostleship, namely, lofty power, to which the humble are raised: when you were a little one in your own eyes, were you not made the head of the tribes of Israel? (1 Sam 15:17); and Paul means ‘small.’ Second, the brightness of wisdom which the Lord offers to the humble: you have revealed these things to little ones (Matt 11:25).
Second, he is described by his authority, because he is an apostle , i.e., sent: as the Father has sent me, I also send you (John 20:21); you are the seal of my apostleship in the Lord (1 Cor 9:2).
Third, from the origin of this authority; hence he says, of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope : separate to me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); the Lord has sought him a man according to his own heart: and him has the Lord commanded to be prince over his people (1 Sam 13:14). From this it is clear that prelates are obliged, by a necessity of precept, to those things proper to their office: woe is unto me, if I preach not the Gospel (1 Cor 9:16). And Christ Jesus our hope , because he is our hope of coming to him: having a desire to be dissolved and to be with Christ (Phil 1:23). Or, our hope , because through him we hope to obtain eternal gifts: he has regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3); that through the comfort of the scripture we might have hope (Rom 15:4).
5 . 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., converted by him: I have sent to you Timothy, who is my dearest son and faithful in the Lord (1 Cor 4:17).
6 . Then he mentions the good things he wishes, and shows their origin.
Here it should be noted that in the other epistles two things are mentioned, but here three are mentioned, because prelates need more. Hence he says, grace and mercy , first to him, and then to the others. Mercy is taken here for the remission of sins, because this comes from God’s mercy; but grace for the public display of graces which prelates need. Or grace for sanctifying grace; but mercy for the divine gift of being raised to spiritual charisms: the grace of God and his mercy is with the saints, and he has respect to his chosen (Wis 4:15). And peace with you and through you to others: let the mountains receive peace (Ps 71:3).
But from whom? From God , to be given to the people: every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). And from Christ Jesus our Lord : by whom he has given us most great and precious promises (2 Pet 1:4).
Lecture 2
End of the commandment
1:3 As I desired you to remain at Ephesus when I went into Macedonia, that you might charge some not to teach otherwise: [n. 7]
1:4 Not to give heed to fables and endless genealogies, which furnish questions rather than the edification of God, which is in faith. [n. 10]
1:5 Now the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith. [n. 11]
7 . 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 Spirit (1 Tim 4:1).
First, therefore, it pertains to a prelate to teach according to the rule of faith, lest the beliefs of his subjects be harmed: I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, that he instruct them in matters pertaining to divine worship, which cannot be done properly unless one’s faith is right.
First, therefore, he instructs him about the faith;
second, about the worship of God, in chapter two, at I desire therefore (1 Tim 2:1);
third, about appointments to ecclesiastical offices, in chapter three, at a faithful saying (1 Tim 3:1).
But it should be noted that in the early Church the pernicious error was being spread that legal observances should be kept along with the Gospel. But the Apostle rejects this:
first, by showing the condition of the law;
second, by citing his own experience, at I give him thanks .
In regard to the first he does three things:
first, he shows what must be repudiated in the law;
second, what must be accepted, at now the end of the commandment ;
third, he concludes to the law’s present status, at but we know that .
What is to be repudiated in the law are the things that have been wickedly added, but were not given by God, and proceed from a carnal understanding of the law.
First, he teaches that false fables and genealogies are to be rejected;
second, he assigns the reason, at which furnish questions .
8 . He says, therefore: you ought to do as I desired you , since I cannot command: have they made you a ruler? Be not lifted up: be among them as one of them (Sir 32:1), that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies .
Or in another way: two things pertain to a prelate: to restrain those who teach what is false; hence he says, not to teach otherwise : if anyone preach to you a gospel besides that which you have received, let him be anathema (Gal 1:9); you shall not add to the word that I speak to you; neither shall you take away from it (Deut 4:2). Second, if it should happen that some are teaching what is false, he should forbid the people to listen to them: not to give heed to fables and endless genealogies .
9 . 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). Therefore, if he had repudiated it, he would not have made use of it.
That is why he says, fables , not the law given in writing, but handed down orally, namely, the Talmud; not the things Moses transmitted orally, but the things others added to it, such as the silly fable that Adam had another wife, from whom demons were born: you have made void the commandment of God for your tradition (Matt 15:6); they will be turned unto fables (2 Tim 4:4).
10 . The reason for this prohibition is that they furnish questions , i.e., contentions: contend not in words (2 Tim 2:14); it is an honor for a man to separate himself from quarrels (Prov 20:3); rather than the edification of God, which is in faith , i.e., when a person has been confirmed in the true faith, to which all doctrine should tend.
11 . 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 .
12 . In regard to the first it should be noted that the old law is called the law of the commandments, because it is hemmed in by commandments and precepts: making void the law of commandments contained in decrees (Eph 2:15). What is to be especially retained, therefore, is that toward which all the commandments of the law are ordained, namely, charity: you shall love the Lord your God with your whole heart and with your whole soul and with your whole mind (Matt 22:37), to which is added: on these two commandments depends the whole law and the prophets (Matt 22:40).
13 . But how is charity the end of the commandment?
To answer this, two things must be considered: that all the precepts of the law are concerned with acts of the virtues, and that through the acts of the virtues one man is ordained to another; because whenever one of our powers is concerned with an end, all other similar powers are ordained to it as to an end. For example, the art of making bridles is ordained to the art of riding, which is its end; and this is ordained to the leader of the cavalry.
Now the theological virtues have the ultimate end as their object, all the other virtues being concerned with the means to the end. Therefore, all other virtues look to the theological virtues as to an end. But among the theological virtues the one which is closest to the ultimate end has the nature of an end more than the other ones. Now faith points out the ultimate end, and hope makes one tend toward it; but charity unites one to it. Therefore, all are ordained to charity. And that is why charity is the end of the commandments.
14 . But since the means dispose to the end, and the precepts are ordained to charity; therefore, they dispose to it. Hence he says, from a pure heart . For the precepts of the virtues aim at forming a pure heart: some of these virtues are ordained to moderating the passions properly, namely, those virtues whose matter is the passions, i.e., temperance, which moderates concupiscence; meekness, which moderates anger; and fortitude, which moderates fears and boldnesses. But these passions would disturb purity of heart; consequently, the virtues aim at purifying the heart.
15 . But is a pure heart required for charity?
The answer is yes; for it is impossible for an impure heart to be prompt in regard to charity: because a thing loves that which is in conformity with it. But an impure heart loves that which conforms to it among the passions. Therefore, it needs to be freed of the passions: the righteous love you (Song 1:3).
16 . Some virtues set man straight in relation to his neighbor, and it is from this that he has a good conscience, because he does not do to others what he does not want done to himself: all things whatsoever you would that men should do to you, do you also to them (Matt 7:12). Consequently, whatever is against one’s neighbor is against conscience; hence he says, and a good conscience . Consequently, one who does not have a good conscience cannot love God in a pure manner, because one who does not have a good conscience fears punishment. But fear cannot co-exist with love, for it flees from God rather than joins one to him. Consequently, the commandments which rectify one’s conscience dispose one well for charity.
Other virtues set a man straight in regard to possessing the true faith, namely, the virtues by which we worship God; for example, the virtue of latria and others of that sort, which are ordained to removing errors and confirming in the hearts of the faithful a solid belief in God. For one who does not have the true faith cannot love God, because whosoever believes something falsely about God does not love God; for one who does not believe does not love, because love can fix itself only on the things proposed to it by the intellect. Consequently, whatever makes for true faith makes for true charity. That is why he says, from a pure heart , because these things make the heart pure: blessed are the clean of heart; for they shall see God (Matt 5:8); and a good conscience : for our glory is this: the testimony of our conscience (2 Cor 1:12); and an unfeigned faith , i.e., one which is true.
And so the virtues and the precepts are ordained to an end which is charity, which arises from those three things.
Lecture 3
The law is for sinners
1:6 From which things some, going astray, are turned aside unto vain babbling, [n. 17]
1:7 Desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm. [n. 19]
1:8 But we know that the law is good, if a man use it lawfully. [n. 20]
1:9 Knowing this: that the law is not made for the just man but for the unjust and disobedient, for the ungodly and for sinners, for the wicked and defiled, for murderers of fathers and murderers of mothers, for manslayers, [n. 22]
1:10 For fornicators, for those who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine, [n. 28]
1:11 Which is according to the Gospel of the glory of the blessed God which has been committed to my trust. [n. 30]
1:12 I give him thanks who has strengthened me, even to Christ Jesus our Lord, for that he has counted me faithful, putting me in the ministry: [n. 31]
1:13 Who before was a blasphemer and a persecutor and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief. [n. 33]
1:14 Now the grace of our Lord has abounded exceedingly with faith and love, which is in Christ Jesus. [n. 36]
17 . 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 .
18 . He says, therefore: the end of the commandment is charity , and these are the sources of the law from which some flee: they have spoken vain things, everyone to his neighbor (Ps 11:3).
And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood: they who have not believed the truth have consented to iniquity (2 Thess 2:12). Similarly, those who lose purity of heart: for those with a heart infected by the passions judge all things according to their emotional state, and not according to God: the sensual man perceives not the things that are of the Spirit of God (1 Cor 2:14). Similarly, those with a bad conscience, because they cannot rest in the truth; hence they seek what is false and find their rest in it: having faith and a good conscience (1 Tim 1:19). Similarly, those who have a false faith: he who is unfaithful deals unfaithfully (Isa 21:2).
19 . 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).
In regard to the second he says, understanding neither : they have not known nor understood; they walk in darkness (Ps 81:5); the sun of understanding has not risen upon us (Wis 5:6); the things they say by quoting authorities they do not understand; nor whereof they affirm , i.e., by way of drawing a conclusion.
20 . 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 .
21 . He says, therefore: we know with certainty that the law is good and not evil, as some heretics claim: the law of the Lord is unspotted, converting souls (Ps 18:8); the law indeed is holy and the commandment holy, and just, and good (Rom 7:12). But it can happen that someone uses what is good in an evil manner. Therefore, since the law is good, it is required that a man use it well. That is why he says, if a man use it lawfully . Otherwise it becomes deadly (Rom 8).
For there are in the law certain commandments that are moral and some that are ceremonial. The ceremonial laws have been given in figures to Christ and to the Church. But they need to be understood not only carnally but also spiritually, and as a figure of the truth to come; and it is important to know that they are not to be kept forever, but cease when the truth has appeared: I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (Jer 31:31). That is the way a Gloss explains it.
But the Apostle seems to be speaking of the moral precepts, because he continues by saying that the law was made for sinners, and these are moral precepts. The proper use of these precepts is that a man not attribute more to them than is contained in them. For the law was given in order that sin be recognized: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Therefore, the hope of justification must not be placed in them, but in faith alone: we account a man to be justified by faith, without the works of the law (Rom 3:28).
22 . 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 .
23 . The supposed intention is excluded when he says, the law is not made for the just man .
There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false.
The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14).
Or another way: the law is not made for the just man but for the unjust . As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics .
24 . Then when he says, but for the unjust and disobedient , he mentions the true intention:
first, he describes in a general way those for whom law is necessary;
second, in a special way, at for murderers of fathers .
25 . But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right.
In regard to the first he says, but for the unjust , i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin.
But he mentions others which are based on one’s relationship to others: these are against God or against one’s neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly . Against one’s neighbor he says, for sinners : the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15).
But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled : Judah has profaned the holiness of the Lord which he loved (Mal 2:11).
26 . Then he lists sins specifically:
first, he names certain specific sins;
second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine .
In regard to the first he does two things; first, he mentions sinful deeds;
second, the sinful persons, at for liars, for perjured persons .
In regard to the first:
first, he lists sinful deeds;
second, shameful acts.
27 . Sins of deed are those directed toward injuring one’s neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one’s father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one’s neighbor which he says, for manslayers : if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14).
28 . 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).
29 . Then he mentions sins of the tongue, when he says, for liars : therefore, putting away lying, speak the truth, every man with his neighbor (Eph 4:25). Second, sins in relation to oaths, when he says, for perjured persons .
30 . Then he gathers all these sins under one heading when he says, and whatever other thing is contrary to sound doctrine : and you shall not find iniquity in my tongue; neither shall folly be found in my mouth (Job 6:30); speak you the things that become sound doctrine (Titus 2:1).
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 only mighty, the king of kings and the lord of lords (1 Tim 6:15). Third, from the minister, when he says, which has been committed to my trust : when they had seen that to me had been committed the gospel of the uncircumcision (Gal 2:7).
31 . 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 .
In regard to the first he does two things:
first, he shows what has been given to him under the law, and what was given to him under the Gospel;
second, he assigns the reason, at a faithful saying .
The first part is divided into three parts:
first, he shows the dignity he received under the Gospel;
second, the sins to which he was subject under the law, at who before was a blasphemer ;
third, how he was liberated, at but I obtained the mercy of God .
32 . But in order to be a minister of the Gospel three things are required: first, that he be assigned to it: how shall they preach, unless they be sent (Rom 10:15); second, that he be fit, i.e., that he be faithful: here now it is required of a minister that he be found faithful (1 Cor 4:2); third, that he be strong enough to carry on.
He lists these three things in reverse order, saying: I give him thanks who has strengthened me to pursue the tasks imposed: the hand of the Lord was with me, strengthening me (Exod 3:14); then the second, when he says, for that he has counted me faithful, putting me in the ministry : who is a faithful and wise servant, whom his lord has appointed over his family (Matt 24:45); and this because he sought only the things of God. He enlarges on the first, when he says, in the ministry , i.e., entrusting this ministry to me: separate me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); they are the ministers of Christ: I am more (2 Cor 11:23).
33 . But what sort of person was he under the law? A sinner, first of all, against God: who before was a blasphemer of Christ’s name: bring forth the blasphemer without the camp and let them that heard him put their hands upon his head, and let all the people stone him (Lev 24:14). Hence this statement referred to him. Second, against his neighbor, and a persecutor : I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). And contumelious in words and deeds: I heard the reproaches of many (Jer 20:10).
34 . Then when he says, but I obtained the mercy of God , he shows how he was freed through Christ.
In regard to this he does two things:
first, he states that mercy freed him;
second, that now he has a superabundance of goods, at now the grace .
35 . In regard to the first he says, but I obtained the mercy of God : the mercies of the Lord that we are not consumed (Lam 3:22); he has mercy on whom he will: and whom he wills he hardens (Rom 9:18). But on my part there is some excuse, because I did it ignorantly . He says less than he means to say, because it is one thing to act ignorantly, and something else to act through ignorance: one acts ignorantly, if he does not know what he is doing; but even if he knew, he would still do it: as in the case of a person who, believing that he is killing a wild animal, actually kills his enemy, whom he would gladly have killed in any case. But one acts through ignorance, when he does something which he would not have done had he known: as when a person actually kills his father, whom he would not have killed, had he known, but whom he nevertheless has killed, thinking that it was his enemy.
But Paul acted through ignorance, because if he had known that Christ is the Son of God, he would not have acted as he did. But the Jews did not kill Christ through ignorance, but ignorantly, because if they had known he was the Christ, they would still have killed him: and that servant who knows the will of his lord and did not according to his will, shall be beaten with many stripes (Luke 12:47).
36 . 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).
Lecture 4
Christ came for sinners
1:15 A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief. [n. 37]
1:16 But for this cause I have obtained mercy: that in me first Christ Jesus might show forth all patience, for the information of those who shall believe in him unto life everlasting. [n. 44]
1:17 Now to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever. Amen. [n. 45]
1:18 This precept I commend to you, O son Timothy: according to the prophecies going before on you, that you war in them a good warfare, [n. 48]
1:19 Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith. [n. 51]
1:20 Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.
37 . 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 .
In regard to the first he does two things:
first, he commends the truth he is about to propose;
second, he shows the divine power, at that Christ Jesus came .
38 . In regard to the first he says, a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners . Now two things make a saying commendable, namely, it is true and it is acceptable. For sometimes a saying is true but hard, and it stirs up hatred: am I then become your enemy, because I tell you the truth? (Gal 4:16). But this saying is, first of all, true; hence he says, a faithful saying : these words are most faithful and true (Rev 22:6). It is also acceptable, because it concerns our salvation; hence he says, and worthy of all acceptation : and the Lord answered the angel who spoke in me good words, comfortable words (Zech 1:13).
Another version reads: a human saying , because it is concerned with men’s being uplifted: when the goodness and kindness of God, our Savior, appeared (Titus 3:4).
39 . The saying is this: Christ Jesus came into this world to save sinners . That he came into the world expresses a twofold nature, namely, the divine, in which he existed before he appeared in the world: I came forth from the Father and am come into the world (John 16:28), and the human, in which he appeared. And because he is God, he fills heaven and earth (Jer 23:24). Hence it is not in virtue of his divine nature that he is in a place, but in virtue of the human nature: he was in the world, and the world was made by him, and the world knows him not (John 1:10).
But why did he come? To save sinners , i.e., for the salvation of all people: God did not send his Son into the world to judge the world, but that the world may be saved by him (John 3:17); I came not to judge the world, but to save the world (John 12:47).
40 . But suppose no one had sinned. Would Christ still have come? It seems not; because he came in order to save sinners. Otherwise, there would have been no need for the Incarnation.
Hence, too, a Gloss says: remove the disease, and there is no need for the remedy .
The answer to this is clear from the words of the Fathers. But this question is not one of great importance, because God decreed the plan according to which things are to occur. And we do not know what he would have decreed, if he had not foreseen sin. Nevertheless, the Scriptures seem to state expressly that there would have been no Incarnation, if man had not sinned. This is the opinion that I am inclined toward.
41 . Then when he says, of whom I am the chief , he adapts this saying to his own case:
first, by admitting that he is a sinner;
second, by saying that he was rescued, at but for this cause I have obtained mercy .
42 . He says, therefore: of whom I am the chief . Here a heretic says that Adam’s soul was in Paul, and passed from body to body. As if to say: I am the chief sinner, because Adam’s soul is my soul. But this contradicts the Apostle’s statement in Romans: for when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election might stand), not of works but of him who calls, it was said to her: the elder shall serve the younger (Rom 9:11). Therefore, the soul does not exist before the body. He is the chief sinner, therefore, not being first in time but in the amount of guilt: the just is first accuser of himself (Prov 18:17); I am the most foolish of men, and the wisdom of men is not with me (Prov 30:2).
43 . But was the Apostle the greatest of sinners? It seems that Judas was greater.
Some say that Paul’s sin was more general, because it was against the whole Church. But that means nothing, because Paul acted in unbelief, whereas many Jews persecuted the Church out of malice.
The answer is that he is the chief, not in the sense that he was the greatest of all sinners then living, but the greatest of the sinners that had been saved. As if to say: he came to save sinners, of whom I am the chief ; which is to be understood of those who had preceded the Apostle, because many others had persecuted the Church before him.
44 . 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.
Christ Jesus might show forth all patience , i.e., perfect patience, because although he was provoked, he did not punish but rather exalted his adversary; and this for our benefit. Hence he says, for the information , i.e., the instruction, of those who shall believe in him unto life everlasting . As if to say: in order that sinners may not hesitate to approach him: being made a pattern for the flock from the heart (1 Pet 5:3).
45 . 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 .
46 . First, he commends him because of his power; second, because of his unique nature.
In regard to the first he says, to the King . His dominion is the greatest, because he is the sole ruler and has free power, not limited by statutes, as one with political power. The one God is the Lord of all things; hence he says, the only God : King of kings and Lord of lords (Rev 19:16); God is the king of the earth (Ps 46:8). Again, a king’s power lasts no more than 50 years; but he is the King of ages : your kingdom is a kingdom of all ages: and your dominion endures throughout all generations (Ps 144:13); the power of the earth is in the hand of the Lord (Sir 10:4). To this King belongs also the nature of God.
In regard to this it should be noted that the first difference between natural things is that some are corruptible and some incorruptible: among incorruptible things, some are visible and bodily, as the heavenly bodies; others are invisible and spiritual, as the angels. Angels are divided, according to the Platonists, into gods who are supreme by their nature, and into intellects which are not gods, but are still divine, and into souls. But with us there is but one God: hear, O Israel, the Lord our God is one Lord (Deut 6:4).
He says, immortal , therefore, to distinguish him from corruptible things; invisible , to show that he belongs among the invisible things, and to distinguish him from visible things. He says, the only God , and not to the only immortal and invisible being, because he is by nature the only God, although he could be called the only immortal and only invisible, i.e., holding the first rank ahead of others: who only has immortality (1 Tim 6:16).
47 . Then when he says, be honor and glory , he expresses his thanks. As if to say: honor is due him because of his power over every creature; brightness and glory are due him in acknowledgment of his supreme goodness: benediction and glory and wisdom and thanksgiving, honor and power and strength to our God (Rev 7:12), forever and ever , because the duration of the others is for a short time: all flesh is grass, and all the glory thereof as the flower of the field (Isa 40:6).
48 . Then when he says, this precept, I commend to you , he instructs Timothy to keep certain things in mind:
first, he reminds him of the task entrusted to him;
second, he instructs him on its proper performance;
third, he shows how to use it.
49 . He says, therefore: this precept , namely, to guard the end of the law, i.e., always cling to charity and not to Jewish fables, I commend to you , as a faithful trust, because that is how it has been entrusted to you.
50 . But how? According to the prophecies going before on you , i.e., because this Gospel is not out of harmony with the prophecies which you have already learned, because he was the son of a Jewish mother: and we have the more firm prophetical word: whereunto you do well to attend, as to a light that shines in a dark place, until the day dawn (2 Pet 1:19); do not despise prophecies (1 Thess 5:20); or according to the prophecies going before on you , i.e., according to what I and the other saints have known about you through the spirit of prophecy telling what should be delivered over to you; that you war in them , i.e., in the prophecies, a good warfare .
But there are two kinds of warfare: spiritual and carnal: for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications (2 Cor 10:4). In good warfare two things are expected of the soldiers, namely, that they do nothing contrary to military discipline, and not become weak through ease: everyone who strives for mastery refrains himself from all things (1 Cor 9:25). Likewise, two things are required on the part of the warfare: namely, that he subdue those who are acting against the republic, and submit himself to those to whom he is subject. So is it also in spiritual warfare, because it is ordained to the destruction of all who exalt themselves and to the bringing into captivity every understanding unto the obedience of Christ , as it is stated in 2 Corinthians 10. And this is the true warfare of which he says, that you war in them a good warfare .
51 . Here is mentioned: first, the way to wage the war; second, the necessity of a good conscience, at which some rejecting .
He says, therefore: that you war in them a good warfare . As if to say: you can wage a good war: first of all, having faith : this is the victory which overcomes the world, our faith (1 John 5:4); second, through a good conscience , because men quickly flee from things that are bothering them; hence, remorse of conscience is like a goad pricking a man with a bad conscience. That is why he is quick to flee from sin by obtaining a good conscience and true faith: I have conversed with all good conscience before God until this present day (Acts 23:1); our glory is this, the testimony of our conscience (2 Cor 1:12).
52 . Then he shows why there is need of a good conscience, when he says, which some rejecting, have made shipwreck concerning the faith : first, he mentions the sin; second, the punishment; third, the fruit of punishment.
He mentions the sin when he says, which , namely, a good conscience, some rejecting, have made shipwreck concerning the faith ; for one who errs against the faith loses all he has: without faith it is impossible to please God (Heb 11:6); and he dies, because the just man shall live in his faith (Hab 2:4). Of whom is Hymeneus and Alexander : Alexander, the coppersmith, has done me much evil (2 Tim 4:14).
53 . Then he mentions the punishment, when he says, whom I have delivered up to Satan , because he excommunicated them, so that the faithful might avoid them and not be contaminated. The excommunication inflicted by the Apostle was of such force, that the excommunicated person was immediately snatched by the Devil and suffered bodily harassment: in the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan, for the destruction of the flesh, that the spirit may be saved (1 Cor 5:4).
But even now they are delivered over to be afflicted spiritually, because they lose the benefit of the Church’s prayers, which are a great help against the Devil. And I have delivered them as God has delivered them up to a reprobate sense (Rom 1:28) by withdrawing his help and their affiliation with the Church and her prayers.
54 . And he did this not from hatred, but from love and for their benefit: that the spirit may be saved (1 Cor 5:5); hence he says, that they may learn , through punishment, not to blaspheme . But there are three ways in which one learns to depart from sin: sometimes, from its punishment, when he is afflicted in body; sometimes, from the perplexity of being excommunicated; and sometimes, from the fact that the Church delivers him over to Satan, and he falls into public sins. As a result of this perplexity he is humbled and refrains even from hidden sins, which he formerly did not recognize he had.