Thomas Aquinas Commentary 1 Timothy 1:6-14

"from which things some having swerved have turned aside unto vain talking; desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm. But we know that the law is good, if a man use it lawfully, as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine; according to the gospel of the glory of the blessed God, which was committed to my trust. I thank him that enabled me, [even] Christ Jesus our Lord, for that he counted me faithful, appointing me to [his] service; though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief; and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus." — 1 Timothy 1:6-14 (ASV)

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).