Thomas Aquinas Commentary 1 Timothy 1

1. This letter is divided into the greeting and the main message, which begins with the phrase as I urged you.

   In the greeting, he does three things:

   • He mentions the person sending the greeting.
   • He mentions the person being greeted.
   • He mentions the blessing he wishes for him.

2. The person sending the greeting is described, first, by his name, Paul, a name fitting for one in authority for two reasons. First, apostleship involves lofty power, to which the humble are raised: When you were small in your own eyes, were you not made the head of the tribes of Israel? (1 Samuel 15:17). Second, the name Paul means ‘small,’ and the Lord offers the brilliance of wisdom to the humble: you have revealed these things to little ones (Matthew 11:25).

   Second, he is described by his authority, because he is an apostle, that is, one who is 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 Corinthians 9:2).

   Third, he is described by the origin of this authority; hence he says, of Jesus Christ by the command of God our Savior and of Christ Jesus our hope. This is supported by Scripture: Set apart for me Saul and Barnabas for the work to which I have taken them (Acts 13:2); The LORD has sought for himself a man according to his own heart, and the LORD has commanded him to be prince over his people (1 Samuel 13:14). From this it is clear that church leaders are bound by a direct command to the duties of their office: Woe to me if I do not preach the gospel! (1 Corinthians 9:16).

   He adds, And Christ Jesus our hope, because Christ is our hope of coming to him: having a desire to be dissolved and to be with Christ (Philippians 1:23). Or, He is our hope because through him we hope to obtain eternal gifts: He has regenerated us to a living hope through the resurrection of Jesus Christ from the dead (1 Peter 1:3); that through the comfort of the Scripture we might have hope (Romans 15:4).

3. He describes the person being greeted from three perspectives:

   • First, by his name, when he says, to Timothy: A disciple was there, named Timothy (Acts 16:1).
   • Second, by his love, when he calls him his beloved son: For I have no one like-minded who will be genuinely concerned for you (Philippians 2:20).
   • Third, by his relationship as a son, when he says, son in the faith, meaning, converted by him: I have sent to you Timothy, who is my beloved and faithful son in the Lord (1 Corinthians 4:17).

4. Then he mentions the blessings he wishes for Timothy and shows their origin.

   It should be noted here that in the other letters two blessings are usually mentioned, but here there are three, because church leaders need more. Thus he says, grace and mercy, first to Timothy, and then to the others. Mercy is taken here to mean the forgiveness of sins, because this comes from God’s mercy, while grace refers to the public display of gifts that church leaders need. Alternatively, grace could mean sanctifying grace, while mercy could mean the divine gift of being elevated to possess spiritual gifts: The grace of God and his mercy are with his saints, and he cares for his chosen . He also wishes for peace with Timothy and, through him, to others: Let the mountains receive peace (Psalms 72:3).

   But from whom do these blessings come? They come from God, to be given to the people: Every good gift and every perfect gift is from above, coming down from the Father of lights (James 1:17). They also come from Christ Jesus our Lord: by whom he has given us his precious and very great promises (2 Peter 1:4).

1. Here begins the message of this epistle, which is a type of pastoral guide written by the Apostle for Timothy. It instructs him in all matters related to his duties as a church leader and teaches him the proper order for his concerns.

First, he instructs him on the management of spiritual affairs, and second, on temporal affairs. He divides his instruction as follows:

1. He instructs him on the management of spiritual affairs.
2. He instructs him on temporal affairs, which begins in chapter four with the words now the Spirit (1 Timothy 4:1).

A church leader must first teach according to the rule of faith, so that the beliefs of his people are not harmed. As the Lord said, I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, he must instruct them in matters of divine worship, which cannot be done properly unless one’s faith is sound.

Therefore, he first instructs Timothy on three spiritual matters:

1. He instructs him about the faith.
2. He instructs him about the worship of God, which begins in chapter two with the words I desire therefore (1 Timothy 2:1).
3. He instructs him about appointments to ecclesiastical offices, which begins in chapter three with the words a faithful saying (1 Timothy 3:1).

It should be noted that in the early Church, the destructive error was spreading that the observances of the Law should be kept along with the Gospel. The Apostle rejects this idea in two ways:

1. By showing the nature of the Law.
2. By citing his own experience, beginning with the words I give him thanks.

Regarding the first point, he does three things:

1. He shows what must be rejected in the Law.
2. He shows what must be accepted, beginning with the words now the end of the commandment.
3. He concludes with the Law’s present status, beginning with the words but we know that.

What must be rejected in the Law are those things that have been wickedly added—things not given by God, but which come from a carnal understanding of the Law.

In this, he does two things:

1. He teaches that false fables and genealogies are to be rejected.
2. He gives the reason for this, beginning with the words which furnish questions.

2. Therefore, he says that Timothy ought to do as I desired you. He frames this as a desire because he does not wish to command, following the wisdom: Have they made you a ruler? Be not lifted up: be among them as one of them . This desire is that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies.

Alternatively, two duties belong to a church leader:

1. To restrain those who teach what is false. Thus, Paul says, not to teach otherwise, for if anyone preach to you a gospel besides that which you have received, let him be anathema (Galatians 1:9). And again, You shall not add to the word that I speak to you; neither shall you take away from it (Deuteronomy 4:2).
2. If some are teaching what is false, he should forbid the people to listen to them. Thus, Paul adds, not to give heed to fables and endless genealogies.

3. However, certain heretics who disdained the Old Testament have claimed that the Apostle rejected it when he said not to give heed to fables and endless genealogies. Augustine answers them by pointing out that the Apostle himself uses the stories and genealogies of the Old Testament, for example: Abraham had two sons; the one by a bondwoman, and the other by a free woman (Galatians 4:22). Therefore, if Paul had rejected the Old Testament, he would not have used it.

This is why Paul says fables. He is not referring to the written Law, but to oral traditions, namely, the Talmud. He does not mean the things Moses transmitted orally, but the things others added, such as the foolish fable that Adam had another wife from whom demons were born. As it is written, you have made void the commandment of God for your tradition (Matthew 15:6), and, they will be turned unto fables (2 Timothy 4:4).

4. The reason for this prohibition is that these things furnish questions—that is, they lead to disputes. As Scripture says, contend not in words (2 Timothy 2:14) and it is an honor for a man to separate himself from quarrels (Proverbs 20:3). Such disputes do not promote the building up from God, which is by faith. The goal of all doctrine should be to build up and confirm a person in the true faith.

5. Then, with the words now the end, he shows what should be kept from the Law.

In this regard, he does two things:

1. He proves his point.
2. He shows the danger for those who do not hold to this, beginning with the words from which things.

6. Regarding the first point, it should be noted that the Old Law is called the law of commandments because it is filled with commandments and precepts, as in making void the law of commandments contained in decrees (Ephesians 2:15). Therefore, what must be especially retained is the goal toward which all the commandments of the Law are directed: namely, love. As it is written, you shall love the Lord your God with your whole heart and with your whole soul and with your whole mind (Matthew 22:37). To this is added: on these two commandments depends the whole law and the prophets (Matthew 22:40).

7. But how is love the end of the commandment?

To answer this, we must consider two things. First, all the precepts of the Law concern acts of virtue. Second, through these virtuous acts, people are rightly ordered toward one another. This is because whenever one of our faculties is directed toward a goal, all other related faculties are also directed toward it as their goal. For example, the art of making bridles is ordered toward the art of riding, which is its end; and the art of riding is, in turn, ordered toward the needs of the cavalry leader.

The theological virtues have the ultimate end as their object, while all other virtues are concerned with the means to that end. Therefore, all other virtues look to the theological virtues as their goal. Among the theological virtues, the one closest to the ultimate end most fully has the nature of an end. Faith points out the ultimate end, and hope makes one strive toward it, but love unites one to it. Therefore, all virtues are ordered toward love. That is why love is the end of the commandments.

8. Since the means prepare the way for the end, and the precepts are ordered toward love, it follows that they prepare the way for it. This is why Paul says love comes from a pure heart. The precepts of the virtues aim to form a pure heart. Some of these virtues are meant to properly moderate the passions—namely, those virtues concerned with the passions themselves. For example, temperance moderates sinful desire (concupiscence), meekness moderates anger, and fortitude moderates fear and recklessness. Because these passions would disturb the purity of the heart, the virtues aim to purify it.

9. But is a pure heart required for love? Yes, because it is impossible for an impure heart to be ready for love. A thing naturally loves what is like itself, and an impure heart loves what is like itself among the passions. Therefore, the heart needs to be freed from the passions. As it is written, the righteous love you (Song of Solomon 1:4).

10. Some virtues set a person right in relation to their neighbor, and from this comes a good conscience, because one does not do to others what one does not want done to oneself: all things whatsoever you would that men should do to you, do you also to them (Matthew 7:12). Consequently, whatever is against one’s neighbor is against conscience; this is why Paul adds and a good conscience. A person who does not have a good conscience cannot love God in a pure way, because such a person fears punishment. But fear cannot coexist with love, for fear flees from God rather than uniting with Him. Therefore, the commandments that set one's conscience right also prepare a person for love.

Other virtues set a person right in regard to possessing the true faith. These are the virtues by which we worship God, such as the virtue of latria (the worship due to God alone) and others like it, which are intended to remove errors and confirm a solid belief in God in the hearts of the faithful. For one who does not have the true faith cannot love God, because whoever believes something false about God does not truly love God. A person who does not believe correctly cannot love correctly, because love can only attach itself to what the intellect presents to it. Consequently, whatever promotes true faith also promotes true love.

This is why he says love comes from a pure heart, because these things make the heart pure—blessed are the clean of heart; for they shall see God (Matthew 5:8); and a good conscience—for our glory is this: the testimony of our conscience (2 Corinthians 1:12); and an unfeigned faith, that is, a faith that is true.

And so, the virtues and the precepts are ordered toward their end, which is love, and this love arises from those three things.

1. Above, he showed the value and usefulness of the virtues; here, he explains why they are needed. Specifically, whoever lacks them is in danger of falling into false doctrine.

   In this regard, he does two things:

   First, he shows the falsity of the doctrine into which they lead.

   Second, he shows the false condition of those who teach it, at desiring to be.

2. He says, therefore, the end of the commandment is charity. These are the sources of the law from which some flee: they have spoken vain things, everyone to his neighbor (Psalms 12:2).

   This departure from charity is indeed 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 Thessalonians 2:12). Similarly, those who lose purity of heart also fall, 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 does not perceive the things that are of the Spirit of God (1 Corinthians 2:14). The same is true for those with a bad conscience, because they cannot rest in the truth; for this reason, they seek what is false and find their rest in it: having faith and a good conscience (1 Timothy 1:5). Likewise, those who have a false faith also fall: he who is unfaithful deals unfaithfully (Isaiah 21:2).

3. 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, and second, their shortcomings.

   Regarding 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 (Matthew 23:6); do not be many masters (James 3:1).

   Regarding the second, he says, understanding neither: they have not known nor understood; they walk in darkness (Psalms 82:5); the sun of understanding has not risen upon us . They do not understand the things they say when quoting authorities, nor what they are affirming when drawing a conclusion.

4. Then, when he says, but we know that the law is good, he describes the status of the law in two respects:

   First, as to the goodness of the law.

   Second, as to the end and intention of the lawgiver, at knowing this.

5. 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 (Psalms 19:7); the law indeed is holy and the commandment holy, and just, and good (Romans 7:12). But it can happen that someone uses what is good in an evil manner. Therefore, since the law is good, a person is required to use it well. That is why he says, if a man uses it lawfully. Otherwise, it becomes deadly (Romans 8).

   For in the law, there are certain moral commandments and some that are ceremonial. The ceremonial laws were given as figures of Christ and the Church. They need to be understood not only in a carnal way but also spiritually, as a figure of the truth to come. 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 (Jeremiah 31:31–32). That is how 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 person not attribute more to them than is contained in them. For the law was given so that sin might be recognized: for I had not known concupiscence, if the law did not say: You shall not covet (Romans 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 (Romans 3:28).

6. Then, when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver’s intention.

   First, he gives the supposed intention.

   Second, he gives the real intention, at but for the unjust.

7. The supposed intention is excluded when he says, the law is not made for a just man.

   There can be two false interpretations of this. One is that a just man does not obey the law; this is false, because if he disobeyed its moral precepts, he would not be just. For this reason, even Christ was made under the law. The other is that a just man is not obligated to the precepts of the law and would not sin if he acted contrary to it. This, too, is false.

   The true sense is this: assuming that whatever is imposed on someone is imposed as a burden, the law is not imposed 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 (Romans 2:14).

   Alternatively, the law is not made for the just man but for the unjust. This is as if to say: if all were just, there would be no need to make a law, because everyone would be a law to himself. The aim of good people should be to lead 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 for force. But others are not well disposed either by themselves or by another; it is for such people that the law is absolutely necessary, as is clear in the Ethics.

8. 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 the law is necessary.

   Second, he describes them in a special way, at for murderers of fathers.

9. It should be noted that, as it is said, every sin is iniquity (1 John 3:4), and is therefore 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.

   Regarding the first, he says, but for the unjust, that is, those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isaiah 24:5). Regarding the second, he says, and disobedient to human precepts: disobedient to parents (Romans 1:30). These two types relate to the nature of sin.

   But he mentions others which are based on one’s relationship to others: these are sins against God, against one’s neighbor, or against oneself. Sin against God is called ungodliness, because godliness is concerned with the worship of God; for this reason, he says, for the ungodly. Regarding sin against one’s neighbor, he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Psalms 1:5); we by nature are Jews and not sinners of the gentiles (Galatians 2:15).

   But according to Augustine, sins are distinguished into two types: spiritual, which are called wicked deeds, and carnal, which are called shameful acts. Thus, he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Proverbs 28:13); and in regard to carnal sins, he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Malachi 2:11).

10. 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.

    Regarding the first point, he does two things: first, he mentions sinful deeds, and second, the sinful persons, at for liars, for perjured persons.

    Regarding the first of these, he first lists sinful deeds, and second, shameful acts.

11. Sins of deed are those directed toward injuring one’s neighbor. The closer that person is to the sinner, the graver the sin, because relatives have a closer tie with us. First, therefore, he speaks of one’s father, and second, of one’s mother: honor your father and your mother (Exodus 20:12); he who strikes his father or mother shall be put to death (Exodus 21:15). Then he continues with other sins against one’s neighbor, saying, 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 (Exodus 21:14).

12. Then he lists the shameful acts: first, those which are according to nature, saying, for fornicators: fornicators and adulterers God will judge (Hebrews 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 Corinthians 6:9–10).

13. Then he mentions sins of the tongue, when he says, for liars: therefore, putting away lying, speak the truth, every man with his neighbor (Ephesians 4:25). Second, he mentions sins in relation to oaths, when he says, for perjured persons.

14. 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 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. This doctrine is described by three things: first, by its end, when he says, of the glory, which it announces: declare his glory among the gentiles (Psalms 96:3); second, by 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 Lord of lords (1 Timothy 6:15); and third, by 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 (Galatians 2:7).

15. Then, when he says, I gave him thanks, he proves from his own experience what he was like during the time of the law and what he acquired in the time of grace.

    In this regard, he does two things:

    First, he shows what happened to him during both times.

    Second, he urges Timothy to imitate him, at this precept, I commend to you.

    Regarding the first, he does two things:

    First, he shows what was 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, he shows the sins to which he was subject under the law, at who before was a blasphemer.

    Third, he shows how he was liberated, at but I obtained the mercy of God.

16. 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? (Romans 10:15); second, that he be fit, that is, faithful: here now it is required of a minister that he be found faithful (1 Corinthians 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 on me: the hand of the Lord was with me, strengthening me (Ezra 7:28). Then he mentions the second requirement, 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? (Matthew 24:45). This is because he sought only the things of God. He expands on the first requirement when he says, in the ministry, that is, entrusting this ministry to me: separate me Saul and Barnabas for the work to which I have taken them (Acts 13:2); they are the ministers of Christ: I am more (2 Corinthians 11:23).

17. But what kind of person was he under the law? A sinner. First, 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 (Leviticus 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 Corinthians 15:9). And insolent in words and deeds: I heard the reproaches of many (Jeremiah 20:10).

18. Then, when he says, but I obtained the mercy of God, he shows how he was set free through Christ.

    In this regard, he does two things:

    First, he states that mercy freed him.

    Second, he states that he now has a superabundance of good things, at now the grace.

19. Regarding the first point, he says, but I obtained the mercy of God: The mercies of the Lord that we are not consumed (Lamentations 3:22); He has mercy on whom he will, and whom he wills he hardens (Romans 9:18). But on my part, he adds, there is some excuse: because I did it ignorantly. Here he says less than he means, because it is one thing to act ignorantly and another 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 he is killing a wild animal, actually kills his enemy, whom he would gladly have killed anyway. But one acts through ignorance when he does something he would not have done had he known—as when a person kills his father, whom he would not have killed had he known, but whom he nevertheless killed, thinking it was his enemy.

    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 even 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).

20. Regarding the second point, he says, now the grace of our Lord has abounded exceedingly: and where sin abounded, grace did more abound (Romans 5:20); with faith and love. For grace 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 (Galatians 3:14).

Previously, the Apostle described his own state regarding both his sins under the law and the good he experienced in the time of grace. Here, he explains the reason for these benefits, attributing them to divine pity.

1. First, he presents the divine pity in general.
2. Second, he applies it to his own case with the words, of whom I am the chief.
3. Third, he offers his thanks with the words, now to the King of ages.

Regarding the first point, he does two things:

• First, he commends the truth he is about to present.
• Second, he shows the divine power with the words, that Christ Jesus came.

Regarding the first point, he says, a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.

Two things make a saying commendable: that it is true and that it is acceptable. Sometimes a saying is true but harsh, and it stirs up hatred: am I then become your enemy, because I tell you the truth? (Galatians 4:16). But this saying is, first of all, true; therefore, he says, a faithful saying, as in, these words are most faithful and true (Revelation 22:6). It is also acceptable because it concerns our salvation; therefore, he says, and worthy of all acceptation, as in, and the Lord answered the angel who spoke in me good words, comfortable words (Zechariah 1:13).

Another version reads, a human saying, because it is concerned with the uplifting of humanity: when the goodness and kindness of God, our Savior, appeared (Titus 3:4).

The saying is this: Christ Jesus came into this world to save sinners. That He came into the world expresses a twofold nature: 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. Because He is God, he fills heaven and earth (Jeremiah 23:24). Therefore, it is not by virtue of His divine nature that He is in a place, but by virtue of His human nature: he was in the world, and the world was made by him, and the world knew him not (John 1:10).

But why did He come? To save sinners, that is, 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).

But suppose no one had sinned. Would Christ still have come? It seems not, because He came to save sinners. Otherwise, there would have been no need for the Incarnation. Thus, a Gloss also says: remove the disease, and there is no need for the remedy.

The answer to this is clear from the words of the Church Fathers. However, this question is not of great importance, because God decreed the plan according to which things were 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 humanity had not sinned. This is the opinion I am inclined toward.

Then, with the words, of whom I am the chief, he applies this saying to his own case:

1. First, by admitting that he is a sinner.
2. Second, by stating that he was rescued, with the words, but for this cause I have obtained mercy.

He says, therefore, of whom I am the chief. A heretic might claim that Adam’s soul was in Paul, having passed from body to body, as if Paul were saying, “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 (Romans 9:11). Therefore, the soul does not exist before the body.

Paul is the chief sinner, therefore, not because he was first in time but because of the amount of his guilt, for the just is first accuser of himself (Proverbs 18:17), and I am the most foolish of men, and the wisdom of men is not with me (Proverbs 30:2).

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 who had been saved. It is as if he were saying, He came to save sinners, of whom I am the chief. This should be understood to mean he was the chief among those who had been saved up to that point, even though many others had persecuted the Church before him.

Paul says this to show that whatever God does, He does to reveal His goodness—the Lord has made all things for himself (Proverbs 16:4); full of the glory of the Lord is his work ()—and for our benefit. Therefore, he says, for this cause I have obtained mercy: first of all, for God’s glory.

He continues, That in me first—that is, “first” in the order of time or “first” in the order of rank—Christ Jesus might show forth all patience. This means perfect patience, because although He was provoked, God did not punish but rather exalted His adversary. This was also for our benefit.

Therefore, Paul says it was for the information—that is, the instruction—of those who shall believe in him unto life everlasting. It is as if to say: this was done so that sinners may not hesitate to approach Him, being made a pattern for the flock from the heart (1 Peter 5:3).

Then, with the words, to the King of ages, immortal, invisible, the only God, be honor and glory for ever and ever, he expresses his gratitude. In doing so, he first commends the One to whom he gives thanks, and second, he expresses the thanks itself with the words honor and glory.

He commends God first for His power and second for His unique nature.

Regarding His power, he says, to the King. God’s dominion is the greatest because He is the sole ruler and has free power, not limited by statutes like a political ruler. The one God is the Lord of all things; therefore, he says, the only God, as in King of kings and Lord of lords (Revelation 19:16) and God is the king of the earth (Psalms 46:8). Furthermore, a human king’s power lasts no more than fifty years, but God is the King of ages: your kingdom is a kingdom of all ages: and your dominion endures throughout all generations (Psalms 144:13); the power of the earth is in the hand of the Lord . The very nature of God also belongs to this King.

Regarding His unique nature, it should be noted that the first distinction among natural things is between the corruptible and the incorruptible. Among incorruptible things, some are visible and bodily, such as the heavenly bodies, while others are invisible and spiritual, such as the angels. According to the Platonists, angels are divided into gods who are supreme by nature, intellects which are not gods but are still divine, and souls. But for us, there is only one God: hear, O Israel, the Lord our God is one Lord (Deuteronomy 6:4).

Therefore, Paul says immortal to distinguish God from corruptible things, and invisible to show that He belongs among the invisible things and to distinguish Him from visible things. He says, the only God—not merely 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, that is, holding the first rank above all others: who only has immortality (1 Timothy 6:16).

Then, when he says, be honor and glory, he expresses his thanks. It is as if to say: honor is due to Him because of His power over every creature; brightness and glory are due to Him in acknowledgment of His supreme goodness: benediction and glory and wisdom and thanksgiving, honor and power and strength to our God (Revelation 7:12), forever and ever, because the duration of other things is for a short time: all flesh is grass, and all its glory as the flower of the field (Isaiah 40:6).

Then, with the words, this precept, I commend to you, he instructs Timothy to keep certain things in mind:

1. First, he reminds him of the task entrusted to him.
2. Second, he instructs him on its proper performance.
3. Third, he shows him how to use it.

He says, therefore, this precept—namely, to guard the goal of the law, that is, to 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.

But how is it commended? According to the prophecies going before on you. This means that this Gospel is not out of harmony with the prophecies you have already learned (because Timothy was the son of a Jewish mother): and we have the more firm prophetical word: to which you do well to attend, as to a light that shines in a dark place, until the day dawn (2 Peter 1:19); do not despise prophecies (1 Thessalonians 5:20). Alternatively, according to the prophecies going before on you means according to what I and the other saints have known about you through the spirit of prophecy, which revealed what should be entrusted to you, so that you war in them—that is, in the prophecies—a good warfare.

There are two kinds of warfare: spiritual and carnal. For the weapons of our warfare are not carnal, but mighty to God for the pulling down of fortifications (2 Corinthians 10:4). In good warfare, two things are expected of soldiers: that they do nothing contrary to military discipline and that they do not become weak through ease, for everyone who strives for mastery refrains himself from all things (1 Corinthians 9:25). Likewise, two things are required from the soldier: that he subdue those who act against the commonwealth, and that he submit himself to those to whom he is subject. It is the same in spiritual warfare, which is ordained for the destruction of all who exalt themselves and for bringing into captivity every understanding to the obedience of Christ, as stated in 2 Corinthians 10. This is the true warfare of which he says, that you war in them a good warfare.

Here, two things are mentioned: first, the way to wage this war, and second, the necessity of a good conscience, introduced by the words which some rejecting.

He says, therefore, that you war in them a good warfare. It is as if to say: you can wage a good war, first, by having faith—this is the victory which overcomes the world, our faith (1 John 5:4)—and second, through a good conscience. This is because people quickly flee from things that trouble them; therefore, a remorseful conscience is like a goad pricking a person with a bad conscience. That is why such a person 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 Corinthians 1:12).

Then he shows why a good conscience is necessary with the words, which some rejecting, have made shipwreck concerning the faith. He mentions first the sin, second the punishment, and third the fruit of that punishment.

He mentions the sin when he says, which—namely, a good conscience—some rejecting, have made shipwreck concerning the faith. For one who goes astray from the faith loses all he has, since without faith it is impossible to please God (Hebrews 11:6), and he dies, because the just man shall live in his faith (Habakkuk 2:4). He gives examples: Of whom is Hymeneus and Alexander, as in, Alexander, the coppersmith, has done me much evil (2 Timothy 4:14).

Next, he mentions the punishment when he says, whom I have delivered up to Satan. He excommunicated them so that the faithful might avoid them and not be contaminated. The excommunication inflicted by the Apostle was so powerful that the excommunicated person was immediately seized by the Devil and suffered physical affliction: 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 Corinthians 5:4).

Even now, such people 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 in the same way that God has delivered them up to a reprobate sense (Romans 1:28), by withdrawing His help and their connection with the Church and her prayers.

And he did this not from hatred, but from love and for their benefit—that the spirit may be saved (1 Corinthians 5:5); therefore, he says, that they may learn, through punishment, not to blaspheme. There are three ways in which a person learns to depart from sin: sometimes from its punishment, when one is afflicted in body; sometimes from the distress 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 distress, the person is humbled and refrains even from hidden sins, which he formerly did not recognize he had.