Paulus apostolus Iesu Christi secundum
ordinationem Dei Salvatoris nostri, et Domini
Iesu Christi spei nostrae:1. Paul, an apostle of Jesus Christ by the
commandment of God our Saviour, and Lord
Jesus Christ, which is our hope;
1 “En l’estat de prestrise, c’est a dire du ministers .” — “Into the office of presbyters, that is, of the ministry.”
Timotheo germano filio in fide, gratia,
misericordia, pax a Deo Patre nostro, et Christo
Iesu Domino Nostro.2. Unto Timothy, my own son in the faith:
Grace, mercy, and peace, from God our Father,
and Jesus Christ our Lord.
Qeumadmodum rogavi te ut maneres
Ephesi, quum proficiscerer in Macedoniam, volo
denunties quibusdam, ne aliter doceant;3. As I besought thee to abide still at Ephesus,
when I went into Macedonia, that thou mightest
charge some that they teach no other doctrine.
Neque attendant fabulis et genealogiis
nunquam finiendis, quae quaestiones praebent4. Neither give heed to fables and endless
genealogies, which minister questions, rather than
godly edifying which is in faith: so do magis quam aedificationem Dei, quae in fide
consistit.
1Paul an apostle If he had written to Timothy alone, it would have been unnecessary to claim
this designation, and to maintain it in the manner that he does. Timothy would undoubtedly have
been satisfied with having merely the name; for he knew that Paul was an Apostle of Christ, and
had no need of proof to convince him of it, being perfectly willing, and having been long accustomed,
to acknowledge it. He has his eye, therefore, chiefly on others, who were not so ready to listen to
him, or did not so easily believe his words. For the sake of such persons, that they may not treat
lightly what he writes, he affirms that he is “ an Apostle of Christ .”
According to the Appointment of God our Savior, and of the Lord Jesus Christ He confirms his
apostleship by the appointment or command of God; for no man can make himself to be an apostle,
but he whom God hath appointed is a true apostle, and worthy of the honor. Nor does he merely
say, that he owes his apostleship to God the Father, but ascribes it to Christ also; and, indeed, in
the government of the Church, the Father does nothing but through the Son, and therefore they both
act together.
He calls God the Savior, a title which he is more frequently accustomed to assign to the Son;
but it belongs to the Father also, because it is he who gave the Son to us. Justly, therefore, is the
glory of our salvation ascribed to him. For how comes it that we are saved? It is because the Father
loved us in such a manner that he determined to redeem and save us through the Son. He calls
Christ our hope; and this appellation is strictly applicable to him; for then do we begin to have
good hope, when we look to Christ, since in him alone dwells all that on which our salvation rests.
2To Timothy my own son This commendation expresses no small praise. Paul means by it, that
he owns Timothy to be a true and not a bastard son, and wishes that others should acknowledge
him to be such; and he even applauds Timothy in the same manner as if he were another Paul. But
how does this agree with the injunction given by Christ, ( Matthew 23:9 ,) “Call no man your father
on the earth?”
Or how does it agree with the declaration of the Apostle,
“Though ye have many fathers according to the flesh, yet there is but One who is the Father of
spirits.” ( 1 Corinthians 4:15 ; Hebrews 12:9 .) 2
I reply, while Paul claims for himself the appellation of father, he does it in such a manner as
not to take away or diminish the smallest portion of the honor which is due to God. ( Hebrews 12:9 .)
It is a common proverb “That which is placed below another is not at variance with it.” The name
2 Our author, quoting from memory, blends the two passages, not quite accurately, yet so as to convey the true meaning of
both. — Ed.
father, applied to Paul, with reference to God, belongs to this class. God alone is the Father of all
in faith, because he regenerates us all by his word, and by the power of his Spirit, and because none
but he bestows faith. But they whom he is graciously pleased to employ as his ministers for that
purpose, are likewise allowed to share with him in his honor, while, at the same time, He parts with
nothing that belongs to himself. Thus God, and God alone, strictly speaking, was Timothy’s spiritual
Father; but Paul, who was God’s minister in begetting Timothy, lays claim to this title, by what
may be called a subordinate right.
Grace, mercy, peace . So far as relates to the word mercy, he has departed from his ordinary
custom in introducing it, moved, perhaps, by his extraordinary affection for Timothy. Besides, he
does not observe the exact order; for he places first what ought to love been last, namely, the grace
which flows from mercy. For the reason why God at first receives us into favor and why he loves
us is, that he is merciful. But it is not unusual to mention the cause after the effect, for the sake of
explanation. As to the words grace and peace, we have spoken on other occasions.
3.As I besought thee Either the syntax is elliptical, or the particle is redundant; and in both
cases the meaning will be obvious. 3 First, he reminds Timothy why he was besought to remain at
Ephesus. It was with great reluctance, and through hard necessity, that he parted with a companion
so dearly beloved and so faithful, in order that he might laboriously hold the part of his deputy,
which no other man would have been competent to fill; and, therefore, Timothy must have been
powerfully excited by this consideration, not only not to throw away his time, but to conduct himself
in an excellent and distinguished manner.
I wish that thou shouldst forbid any. Thus, by way of inference, he exhorts him to oppose the
false teachers who corrupted pure doctrine. In the injunction given to Timothy, to occupy his place
at Ephesus, we ought to observe the holy anxiety of the Apostle; for while he labored so much to
collect many churches he did not leave the former churches destitute of a pastor. And indeed, as
an ancient writer remarks, “To keep what has been gained is not a smaller virtue than to make new
acquisitions.” The word forbid denotes power; for Paul wishes to arm him with power to restrain
others.
Not to teach differently The Greek word ( ) which Paul employs, is a compound, and,
therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a
different doctrine.” The translation given by Erasmus, (sectari ,) “to follow,” does not satisfy me;
because it might be understood to apply to the hearers. Now Paul means those who, for the sake
of ambition, brought forward a new doctrine.
If we read it, “to teach differently,” the meaning will be more extensive; for by this expression
he will forbid Timothy to permit any new forms of teaching to be introduced, which do not agree
with the true and pure doctrine which he had taught. Thus, in the Second Epistle, he recommends
, 4 that is, a lively picture of his doctrine. ( 2 Timothy 1:13 .) For, as the truth of God is one,
so is there but one plain manner of teaching it, which is free from false ornament, and which partakes
more of the majesty of the Spirit than of the parade of human eloquence. Whoever departs from
3“The construction here is tortuous and elliptical. Πορευόμενος εἰς Μακεδονίαν must be construed between καθὼς and
παρεκάλεσα , and the protasis at καθὼς is without its apodosis, οὕτως , which must be supplied. The simplest and most natural
method is to understand οὕτω καὶ νῦν παρακαλῶ .” — Bloomfield.
4 “Il ne recommande pas simplement a Timothee de retener sa doctrine, mais il use d’un mot qui signifie le vray patron, ou
vif portraict d’icelle .” — “He does not merely advise Timothy to hold by his doctrine, but employs a word which denotes the
true pattern or lively portrait of it.”
that, disfigures and corrupts the doctrine itself; and, therefore, “to teach differently,” must relate
to the form.
If we read it, “to teach something different,” it will relate to the matter. Yet it is worthy of
observation, that we give the name of another doctrine not only to that which is openly at variance
with the pure doctrine of the gospel, but to everything that either corrupts the pure gospel by new
and borrowed inventions, or obscures it by ungodly speculations. For all the inventions of men are
so many corruptions of the gospel; and they who make sport of the Scriptures, as ungodly people
are accustomed to do, so as to turn Christianity into an act of display, darken the gospel. His manner
of teaching therefore, is entirely opposed to the word of God, and to that purity of doctrine in which
Paul enjoins the Ephesians to continue.
4And not to give heed to fables He applies the term “fables,” in my opinion, not only to contrived
falsehoods, but to trifles or fooleries which have no solidity; for it is possible that something which
is not false may yet be fabulous. In this sense, Suetonius speaks of fabulous history, 5 and Livy
employs the word fabulari , “to relate fables,” as denoting useless and foolish talk. And, undoubtedly,
the word μ , (which Paul here employs,) is equivalent to the Greek word , that is, “trifles.”
Moreover, by bringing forward one class by way of example, he has removed all doubt; for disputes
about genealogies are enumerated by him amongst fables, not because everything that can be said
about them is fictitious, but because it is useless and unprofitable.
This passage, therefore, may thus be explained: — “Let them not give heed to fables of that
character and description to which genealogies belong.” And that is actually the fabulous history
of which Suetonius speaks, and which even among grammarians, has always been justly ridiculed
by persons of sound judgment; for it was impossible not to regard as ridiculous that curiosity which,
neglecting useful knowledge, spent the whole life in examining the genealogy of Achilles and Ajax,
and wasted its powers in reckoning up the sons of Priam. If this be not endured in childish knowledge,
in which there is room for that which affords pleasure, how much more intolerable is it heavenly
wisdom 6 ?
And to genealogies haste have end7 He calls them endless, because vain curiosity has no limit,
but continually falls from labyrinth to labyrinth.
Which produce questions He judges of doctrine by the fruit; for every thing that does not edify
ought to be rejected, although it has no other fault; and everything that is of no avail but for raising
contentions, ought to be doubly condemned. And such are all the subtle questions on which ambitious
men exercise their faculties. Let us, therefore, remember, that all doctrines must be tried by this
5 “Et c’est en ceste signification que Suetone, en la vie de Tibere, dit que cest empereur la s’amusoit fort a l’histoire fabuleuse .”
— “And it is in this sense that Suetonius, in his life of Tiberius, says that that emperor amused himself very much with fabulous
history.”
6 “Here we see more clearly, that Paul did not merely condemn in this passage doctrines which are altogether false, and which
contain some blasphemies, but likewise all those useless speculations which serve to turn aside believers from the pure simplicity
of our Lord Jesus Christ. This is what Paul includes under the word “fables,” for he means not only deliberate and manifest
falsehoods, but likewise everything that is of no use, and this is implied in the word which he employs. What, then, does Paul
set aside in this passage? All curious inquiries, all speculations which serve only to annoy and distress the mind, or in which
there is nothing but a fair show and display, and which do not promote the salvation of those who hear them. This must be
carefully remembered, for we shall afterwards see that the reason why Paul speaks of them in this manner is, that the word of
God must be profitable. ( 2 Timothy 3:16 .) All who do not apply the word of God to good profit and advantage are despisers and
falsifiers of good doctrine.” — Fr. Ser.
7“᾿Απέραντος properly signifies interminable. Hence there is also an implicit sense of what is unprofitable. This, indeed,
some, but I think injudiciously, make the principal one.” — Bloomfield.
rule, that those which contribute to edification may be approved, and that those which give ground
for unprofitable disputes may be rejected as unworthy of the Church of God.
If this test had been applied during several centuries, although religion had been stained by
many errors, at least that diabolical art of disputing, which has obtained the appellation of Scholastic
Theology, would not have prevailed to so great an extent. For what does that theology contain but
contentions or idle speculations, from which no advantage is derived? Accordingly, the more learned
a man is in it, we ought to account him the more wretched. I am aware of the plausible excuses by
which it is defended, but they will never make out that Paul has spoken falsely in condemning,
everything of the sort.
Rather than the edification of God.8 Subtleties of this description edify in pride, and edify in
vanity, but not in God. He calls it “the edification of God,” either because God approves of it, or
because it is agreeable to the nature of God. 9
Which consist in faith. He next shews that this edification consists in faith; and by this term he
does not exclude the love of our neighbor, or the fear of God, or repentance; for what are all these
but fruits of “faith” which always produces the fear of God? Knowing that all the worship of God
is founded on faith alone, he therefore reckoned it enough to mention “faith,” on which all the rest
depend.
1 Timothy 1:5-11
Porro finis praecepti est charitas, ex puro
corde, et conscientia bona, et fide non simulata.5. Now the end of the commandment is
charity out of a pure heart, and of a good
conscience, and of faith unfeigned:
A quibus postquam nonnulli aberrarunt,
deflexerunt ad vaniloquium,6. From which some having swerved have
turned aside unto vain jangling;
Volentes esse legis doctores, non
intelligentes quae loquuntur, neque de quibus
affirmant.7. Desiring to be teachers of the law;
understanding neither what they say, nor whereof
they affirm.
Scimus autem quod lex bona sit, si quis ea
legitime utatur:8. But we know that the law is good, if a man
use it lawfully;
8 “Rather than godly edifying,” — Eng. Tr.
9 “This word edify is sufficiently common in the Holy Scripture, but is not understood by all. In order to understand it aright,
let us observe, that it is a comparison which is set before us; for we ought to be temples of God, because he wishes to dwell in
us. — Those who profit in a right manner, that is, in faith, in the fear of God, in holiness of life, are said to be edified; that is,
God builds them to be his temples, and wishes to dwell in them; and also that we should unitedly form a temple of God, for each
of us is a stone of that temple. Thus, when each of us shall be well instructed in his duty, and when we shall all be united in holy
brotherhood, then shall we be edified in God. It is true, that men may sometimes be edified in pride: as we see that they who
take delight in their vain imaginations, and who spread their wings, and swell themselves out like toads, think that they are well
edified. Alas! what a poor building is this! But Paul expressly says, that we must be edified according to God. By which he
shews, that when we shall be instructed to serve God, to render to him pure worship, to place all our confidence in him, this is
the edification at which we must aim; and every doctrine that has that tendency is good and holy, and ought to be received; but
all that is opposed to it must be rejected without farther dispute: it is unnecessary to make any longer inquiry. And why must
this or that be rejected? Because it does not contribute to the edification of God.” — Fr. Ser.
Sciens illud, quod justo non sit lex posita,
sed injustis et inobsequentibus, impiis et9. Knowing this, that the law is not made for
a righteous man, but for the lawless and
peccatoribus, irreligiosis et profanis, parricidis
et matricidis, homicidis,disobedient, for the ungodly and for sinners, for
unholy and profane, for murderers of fathers and
murderers of mothers, for manslayers,
Scortatoribus, masculorum
concubitoribus, plagiariis, mendacibus, perjuris,10. For whoremongers, for them that defile
themselves with mankind, for menstealers, for
et si quid aliud est, quod sanae doctrinae
adversatur;liars, for perjured persons, and if there be any
other thing that is contrary to sound doctrine;
Secundum Evangelium gloriae beati Dei,
quod concreditum est mihi.11. According to the glorious gospel of the
blessed God, which was committed to my trust.
Those unprincipled men with whom Timothy had to deal, boasted of having the law on their
side, in consequence of which Paul anticipates, and shews that the law gives them no support but
was even opposed to them, and that it agreed perfectly with the gospel which he had taught. The
defense set up by them was not unlike that which is pleaded by those who, in the present day,
subject the word of God to torture. They tell us that we aim at nothing else than to destroy sacred
theology, as if they alone nourished it in their bosom. They spoke of the law in such a manner as
to exhibit Paul in an odious light. And what is his reply? In order to scatter those clouds of smoke,
10 he comes frankly forward, by way of anticipation, and proves that his doctrine is in perfect
harmony with the law, and that the law is utterly abused by those who employ it for any other
purpose. In like manner, when we now define what is meant by true theology, it is clearly evident
that we desire the restoration of that which had been wretchedly torn and disfigured by those triflers
who, puffed up by the empty title of theologians, are acquainted with nothing but vapid and
unmeaning trifles. Commandment is here put for the law, by taking a part for the whole.
Love out of a pure heart If the law must be directed to this object, that we may be instructed in
love, which proceeds from faith and a good conscience, it follows, on the other hand, that they who
turn the teaching of it into curious questions are wicked expounders of the law. Besides, it is of no
great importance whither the word love be regarded in this passage as relating, to both tables of the
law, or only to the second table. We are commanded to love God with our whole heart, and our
neighbors as ourselves; but when love is spoken of in Scripture, it is more frequently limited to the
second part. On the present occasion I should not hesitate to understand by it the love both of God
and of our neighbor, if Paul had employed the word love alone; but when he adds, “faith, and a
good conscience, and a pure heart,” the interpretation which I am now to give will not be at variance
with his intention, and will agree well with the scope of the passage. The sum of the law is this,
that we may worship God with true faith and a pure conscience, and that we may love one another.
Whosoever turns aside from this corrupts the law of God by twisting it to a different purpose.
But here arises a doubt, that Paul appears to prefer “love” to “faith.” I reply, they who are of
that opinion reason in an excessively childish manner; for, if love is first mentioned, it does not
therefore hold the first rank of honor, since Paul shows also that it springs from faith. Now the
cause undoubtedly goes before its effect. And if we carefully weigh the whole context, what Paul
10 “Pour demesler tout ce qu’ils entassoyent pour esblouir les yeux des simples .” — “In order to sweep away all that they
heaped up for the purpose of blinding the eyes of plain people.”
says is of the same import as if he had said, “The law was given to us for this purpose, that it might
instruct us in faith, which is the mother of a good conscience and of love.” Thus we must begin
with faith, and not with love.
“A pure heart” and “a good conscience” do not greatly differ from each other. Both proceed
from faith; for, as to a pure heart, it is said that “God purifieth hearts by faith.” ( Acts 15:9 .) As to
a good conscience, Peter declares that it is founded on the resurrection of Christ. ( 1 Peter 3:21 .)
From this passage we also learn that there is no true love where there is not fear of God and
uprightness of conscience.
Nor is it unworthy of observation that to each of them he adds an epithet; 11 for, as nothing is
more common, so nothing is more easy, than to boast of faith and a good conscience. But how few
are there who prove by their actions that they are free from all hypocrisy! Especially it is proper to
observe the epithet Which he bestows on “faith,” when he calls it faith unfeigned ; by which he
means that the profession of it is insincere, when we do not perceive a good conscience, and when
love is not manifested. Now since the salvation of men rests on faith, and since the perfect worship
of God rests on faith and a good conscience and love, we need not wonder if Paul makes the sum
of the law to consist of them.
6From which some having gone astray He continues to pursue the metaphor of an object or
end; for the verb , the participle of which is here given, signifies to err or go aside from a mark.
12
Have turned aside to idle talking This is a remarkable passage, in which he condemns for “idle
talking” 13 all the doctrines which do not aim at this single end, and at the same time points out that
the views and thoughts of all who aim at any other object vanish away. It is, indeed, possible that
useless trifles may be regarded by many persons with admiration; but the statement of Paul remains
unshaken, that everything that does not edify in godliness is μ , 14 “idle talking.” We ought;
therefore to take the greatest possible care not to seek anything in the holy and sacred word of God
but solid edification, lest otherwise he inflict on us severe punishment for abusing it.
7 Wishing to be teachers of the law He does not reprove those who openly attack the instruction
of the law, but those who boast of belonging to the rank of teachers of it. He affirms that such
persons have no understanding, because they harass their faculties to no purpose by curious questions.
And, at the same time, he rebukes their pride by adding, —
Of what things they affirm , for none will be found more bold in pronouncing rashly on matters
unknown to them than the teachers of such fables. We see in the present day with what pride and
11 “Il donne a chacune vertu son epithet .” — “He gives to each virtue its epithet.”
12 “Here he makes use of a metaphor taken from those who shoot with a bow; for they have their mark at which they aim, and
do not shoot carelessly, or at random. Thus Paul shews that God, by giving us the law, has determined to give us a sure road,
that we may not be liable to wander like vagabonds. And, indeed, it is not without reason that Moses exhorteth the people, ‘This
is the way, walk ye in it,’ as if he had said that men do not know where they are, till God has declared to them his will; but then
they have an infallible rule. — Let us carefully observe that God intends to address us in such a manner that it shall not be
possible for us to go astray, provided that we take him for our guide, seeing that he is ready and willing to perform that office,
when we do not refuse such a favor. This is what Paul meant by this metaphor; as we are told that all who have it not as their
object to rely on the grace of God, in order that they may call on God as their Father, and may expect salvation from him, and
who do not walk with a good conscience, and with a pure heart toward their neighborhood, are like persons who have wandered
and gone astray.” — Fr. Ser.
13 “De vanite et mesonge .” — “For vanity and falsehood.”
14“Ματαιολογία has reference to the interminable and unprofitable ζητήσεις mentioned at 1 Timothy 1:4 , and called κενοφωνίας
at 1 Timothy 6:20 ; this vain and empty talk being, by implication, opposed to the performance of substantial duties.” — Bloomfield.
haughtiness the schools of the Sorbonne pronounce their authoritative decisions. And on what
subjects? On those which are altogether hidden from the minds of men — which no word of
Scripture, and no revelation has ever made known to us. With greater boldness do they affirm their
purgatory 15 than the resurrection of the dead. As to their contrivances about the intercession of the
saints, if we do not hold them to be an undoubted oracle, they cry out that the whole of religion is
overturned. What shall I say as to their vast labyrinths about the hierarchies of heaven, relationships,
and similar contrivances? It is a matter that has no end. The Apostle declares that in all these is
fulfilled what is said in a well-known ancient proverb,
“Ignorance is rash;” as he says that, “puffed up by their carnal mind, they intrude into things
which they know not.”
(Colossians 2:18 .)
8Now we know that the law is good He again anticipates the calumny with which they loaded
him; for, whenever he resisted their empty display, they seized on this shield for their defense
“What then? Do you wish to have the law buried, and blotted out of the remembrance of men?” In
order to repel this calumny, Paul acknowledges that “the law is good,” but contends that we are
required to make a lawful use of it. Here he argues from the use of cognate terms; for the word
lawful (legitimus ) is derived from the word law (lex). But he goes still further, and shews that the
law agrees excellently with the doctrine which it teaches; and he even directs it against them.
9That the law is not made for a righteous man The apostle did not intend to argue about the
whole office of the law, but views it in reference to men. It frequently happens that they who wish
to be regarded as the greatest zealots for the law, give evidence by their whole life that they are the
greatest despisers of it. A remarkable and striking instance of this is found in those who maintain
the righteousness of works and defend free-will. They have continually in their mouth these words,
“Perfect holiness, merits, satisfactions;” but their whole life cries out against them, that they are
outrageously wicked and ungodly, that they provoke in every possible way the wrath of God, and
fearlessly set his judgment at naught. They extol in lofty terms the free choice of good and evil;
but they openly shew, by their actions, that they are the slaves of Satan, and are most firmly held
by him in the chains of slavery.
Having such adversaries, in order to restrain their haughty insolence, Paul remonstrates that
the law is, as it were, the sword of God to slay them; and that neither he nor any like him have
reason for viewing the law with dread or aversion; for it is not opposed to righteous persons, that
is, to the godly and to those who willingly obey God. I am well aware that some learned men draw
an ingenious sense out of these words; as if Paul were treating theologically about the nature of
“the law.” They argue that the law has nothing to do with the sons of God, who have been regenerated
by the Spirit; because it was not given for righteous persons. But the connection in which these
words occur shuts me up to the necessity of giving a more simple interpretation to this statement.
15 “And in Popery what are the articles that shall be held as most certain? What angel, or what devil, revealed to them that
there is a purgatory? They have fabricated it out of their own brain, and, after having attempted to produce some passages of the
Holy Scriptures, they have at length become bewildered, so that they have no defense of their purgatory, but its antiquity. ‘There
it is! It has been always held.’ Such is the foundation of faith, according to the learned Papists. And then we must not call in
question that we ought to apply to the departed saints as our advocates and intercessors. To go to God without baying as our
guide St. Michael, or the Virgin Mary, or some other saint whom the Pope shall have inserted in his calendar for the occasion,
would be of no avail. And why? On what ground? Will they find in all the Holy Scriptures a single word, a single syllable, to
shew that creatures, that is, deceased persons, intercede for us? For in this world we ought to pray for one another, and that is a
mutual obligation; but as to deceased persons, not a word is said about them.” — Fr. Ser.
He takes for granted the well-known sentiment, that “from bad manners have sprung good laws,”
and maintains that the law of God was given in order to restrain the licentiousness of wicked men;
because they who are good of their own accord do not need the authoritative injunction of the law.
A question now arises, “Is there any mortal man who does not belong to this class?” I reply, in
this passage Paul gives the appellation “righteous” to those who are not absolutely perfect, (for no
such person will be found,) but who, with the strongest desire of their heart, aim at what is good;
so that godly desire is to them a kind of voluntary law, without any motive or restraint from another
quarter. He therefore wished to repress the impudence of adversaries, who armed themselves with
the name of “the law” against godly men, whose whole life exhibits the actual role of the law, since
they had very great need of the law, and yet did not care much about it; which is more clearly
expressed by the opposite clause. If there be any who refuse to admit that Paul brings an implied
or indirect charge against his adversaries as guilty of those wicked acts which he enumerates, still
it will be acknowledged to be a simple repelling of the slander; and if they were animated by a
sincere and unfeigned zeal for the law, they ought rather to have made use of their armor for carrying
on war with offenses and crimes, instead of employing it as a pretext for their own ambition and
silly talking.
For the unrighteous and disobedient Instead of “unrighteous,” it would have been better if
translators had made use of the word “lawless;” for the Greek word is μ , which does not differ
much from the second word in the clause, “disobedient.” By sinners he means wicked persons, or
those who lead a base and immoral life.
For the ungodly and profane These words might have been fitly rendered “profane and impure;”
but I did not wish to be fastidious in matters of little importance.
10 For robbers The Latin word plagium was employed by ancient writers to denote the carrying
off or enticing the slave of another man, or the false sale of a freeman. Those who wish to obtain
more full information on this subject may consult authors on the civil law, and especially on the
Flavian Law.
Here Paul glances at several classes, which include briefly every kind of transgressions. The
root is obstinacy and rebellion; which he describes by the first two words. Ungodly and sinners
appear to denote transgressors of the first and second table. To these he adds the profane and impure,
or those who lead a base and dissolute life. There being chiefly three ways in which men injure
their neighbors, namely, violence, dishonesty, and lust, he reproves successively those three ways,
as may be easily seen. First, he speaks of violence as manifested by manslayers and murderers of
parents; secondly, he describes shameful uncleanness; and thirdly, he comes down to dishonesty
and other crimes.
If there is anything else that is contrary to sound doctrine In this clause he maintains that his
gospel is so far from being opposed to the law, that it is a powerful confirmation of it. He declares
that by his preaching, he supports that very sentence which the Lord pronounced in his law, against
“everything that is contrary to sound doctrine.” Hence it follows, that they who depart from the
gospel, do not adhere to the spirit of the law, but merely pursue its shadow.
Sound doctrine is contrasted with frivolous questions about which he says ( 1 Timothy 6:3 ) that
foolish teachers are in an unhealthy condition and which, on account of the effect produced by
them, are called diseased. 16
11According to the gospel of glory By calling it “the gospel of glory,” that is, “the glorious
gospel,” he sharply rebukes those who labored to degrade the gospel, in which God displays his
glory. He expressly says that it hath been intrusted to him, that all may know that there is no other
gospel of God than that which he preaches; and consequently, that all the fables which he formerly
rebuked are at variance both with the law and with the gospel of God.
1 Timothy 1:12-13
Et gratiam habeo, qui me potentum
reddidit, Christo Iesu Domino nostro, quod
fidelem me judicavit, ponendo in ministerium,12. And I thank Christ Jesus our Lord, who
hath enabled me, for that he counted me faithful,
putting me into the ministry;
Qui pruis eram blasphemus et
persequutor, et violentus, sed et misericordiam
adeptus sum, quod ignorans feci in incredulitate.13. Who was before a blasphemer, and a
persecutor, and injurious: but I obtained mercy,
because I did it ignorantly in unbelief.
12 I give thanks Great is the dignity — of the apostleship, which Paul has claimed for himself;
and he could not, looking at his former life, be accounted at all worthy of so high an honor.
Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention
of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms
that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what
appeared to lessen his authority, declaring that the grace of God shines in him so much the more
brightly.
To our Lord Jesus Christ When he gives thanks to Christ, he removes that dislike towards him
which might have been entertained, and cuts off all ground for putting this question, “Does he
deserve, or does he not deserve, so honorable an office?” for, although in himself he has no
excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the
same form of words, make a show of humility, but are widely different from the uprightness of
16 “All vices are contrary to sound doctrine. For what is the advantage to be derived from the Word of God? It is the pasture
of our souls; and, next, it is a medicine. We have bread and various kinds of food for the nourishment of our body: the word of
God is of the same use for our souls. But it is more advantageous in this respect, that, when we are diseased with our vices, when
there are many corruptions and wicked desires, we must be purged of them; and the Word of God serves us for various purposes,
for purging, for blood-letting, for drink, and for diet. In short, all that physicians can apply to the human body, for healing its
diseases, is not a tenth part of what the Word of God accomplishes for the health of our souls On that account Paul speaks here
of sound doctrine. For inquisitive and ambitious persons are always in a diseased state; they have no health in them they are like
those unhappy patients who have lost their appetite, and who suck and lick, but cannot receive any nourishment. But when the
Word of God is applied in a right manner, there must be a contest; there was a war against every vice; and the Word of God
must condemn them in such a manner that the hearts of men shall be touched and pierced — shall be humbled and laid low with
sincere repentance to groan before God; and, if there be nothing else, that they shall at least be convinced, that they shall have
remorse within themselves, that they may so be an example to all that are not altogether incorrigible. This is the way in which
the Lord wishes that his word may be applied to a good use.” — Fr. Ser.
Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory
that was his own. 17
By putting me into the ministry . Why does he give thanks? Because he has been placed in the
ministry; for thence he concludes that he hath been, accounted faithful Christ does not receive any
in the manner that is done by ambitious 18 people, but selects those only who are well qualified;
and therefore all on whom he bestows honor are acknowledged by us to be worthy. For is it
inconsistent with this, that Judas, according to the prediction, ( Psalm 109:8 ) was elevated for a
short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a
different purpose, and on a different condition, when Christ declared that he should be
“a chosen vessel to him.” ( Acts 9:15 .)
But in this manner Paul seems to say that faithfulness, by which he had been previously
distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical
and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny,
therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had
foreseen his faith; for Christ could not foresee in him anything good but what the Father had
bestowed on him. Still, therefore, it continues to be true,
“Ye have not chosen me, but I have chosen you.”
(John 15:16 .)
On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle;
for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by
his decrees.
In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony
which is given to men; as if he had said, “I give thanks to Christ, who, by calling me into the
ministry, has openly declared that he approves of my faithfulness.” 19
Who hath made me powerful He now introduces the mention of another act of the kindness of
Christ, that he strengthened him, or “made him powerful.” By this expression he does not only
mean that he was at first formed by the hand of God, so as to be well qualified for his office, but
he likewise includes the continued bestowal of grace. For it would not have been enough that he
was once declared to be faithful, if Christ had not strengthened him by the uninterrupted
communication of aid. He acknowledges, therefore, that he is indebted to the grace of Christ on
two accounts, because he was once elevated, and because he continues in his office.
17 “Mais de se demettre de toute gloire, et recognoistre a bon eseient son iudignite ;” — “But to part with all glory, and to
acknowledge sincerely his own unworthiness.”
18 “Christ ne fait pas comme les hommes, lesquels par ambition mettent des yens en un estat, sans regarder quay et commet ;”
— “Christ does not act like men, who, through ambition, put persons into an office, without considering what or how.”
19 “Here is Paul, who was slandered by many people, as we see that there are always dogs that bark against God’s servants,
aiming at nothing but to bring them into contempt, or rather to make their doctrine be despised and abhorred. Wishing to shut
the mouths of such people, Paul says that he is satisfied with having the authority and warrant of Christ. As if he had said, ‘Men
may reject me, but it is enough that I am declared to be faithful by him who has all authority in himself, and who, being the
heavenly Judge, hath pronounced it. When he put me into that office, he declared that he reckoned me to be his servant, and that
he intended to employ me in preaching his gospel. That is enough for me. Let men contrive and calumniate as much as they
may, provided that I have Christ on my side, let men jeer at me, it will be of no avail; For the decision pronounced by the Lord
Jesus Christ can never be recalled.’ Thus we see what was Paul’s intention, namely, that he does not here mean that Christ
foresaw in him anything as the reason why he called him to so honorable an office, but only that, by putting him into it, he
declared and made it evident to men, that he intended to make use of him.” — Fr. Ser.
Who was formerly a blasphemer and persecutor; a blasphemer against God, a persecutor
and oppressor against the Church. We see how candidly he acknowledges that it might be brought
against him as a reproach, and how far he is from extenuating his sins, and how, by willingly
acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with
having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an
additional terns, anoppressor.
Because I did it ignorantly in unbelief “I obtained pardon,” said he, “for my unbelief; because
it proceeded from ignorance;” for persecution and oppression were nothing else than the fruits of
unbelief.
But he appears to insinuate that there is no room for pardon, unless when ignorance can be
pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply,
we must observe the word unbelief ; 20 for this term limits Paul’s statement to the first table of the
law. Transgressions of the second table, although they are voluntary, are forgiven; but he who
knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct
opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives
a sure proof of his reprobation.
And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open
rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection
of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is
not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is
contrasted with ignorance, may be regarded as the point of difference. 21
Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the
transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless
violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they
undertake a voluntary war against God in order to extinguish that light of the Spirit which has been
offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for
doubting that, by an implied threatening, he intended to terrify all who had been once enlightened,
not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on
account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally
blaspheme ought not to expect any pardon.
But it may be thought that what he now says is to no purpose; for unbelief, which is always
blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind
that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet
malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along
by the thoughtless zeal, so as to think that what he did was right. Thus he was an adversary of
Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through
a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they
were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against
20 “Par incredulite, ou, n’ayant point la foy .” — “Through unbelief, or not having faith.”
21 “En la definition du peche contre le S. Esprit, Incredulite est le terme general; et le Propos malicieux, qui est le contraire
d’ignoranee, est comme ce que les Dialecticiens appellent la difference, qui restraint ce qui estoit general .” — “In the definition
of the sin against the Holy Spirit, Unbelief is the general term, and malicious intention, which is the opposite of ignorance, may
be regarded as that which logicians call the difference, which limits what was general.”
God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition
to Christ. 22
1 Timothy 1:14-17
Exuberavit autem supra modum gratia
Domini nostri, cum fide et dilectione, quae est in
Christo Iesu.14. And the grace of our Lord was exceeding
abundant with faith and love which is in Christ
Jesus.
Fidelus sermo, et dignus omnino qui
accipiatur, quod Christus Iesus venit in mundum,15. This is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the
world to save sinners; of whom I am chief. ut peccatores salvos faceret, quorum primus sum
ego.
Verum ideo misericordiam sum adeptus,
ut in me primo ostenderet Iesus Christus omnen16. Howbeit for this cause I obtained mercy,
that in me first Jesus Christ might shew forth all
clementiam, in exemplar iis, qui credituri essent
in ipso in vitam aeternam.longsuffering, for a pattern to them which should
hereafter believe on him to life everlasting.
Regi autem saeculorum immortali,
invisibili, soli sapienti Deo, honor et gloria in
saecula saeculorum. Amen.17. Now unto the King eternal, immortal,
invisible, the only wise God, be honour and glory
for ever and ever. Amen.
14 And the grace of our Lord He again magnifies the grace of God towards himself, not only
for the purpose of removing the dislike of it and testifying his gratitude, but also to employ it as a
shield against the slanders of wicked men, whose whole design was to bring down his apostleship
to a lower level. When he says that it abounded, and that, too, beyond measure, the statement
implies that the remembrance of past transactions was effaced, and so completely swallowed up,
that it was no disadvantage to him that God had formerly been gracious to good men.
With faith and love Both may be viewed as referring to God, in this sense, that God showed
himself to be true, and gave a manifestation of his love in Christ, when he bestowed his grace upon
him. But I prefer a more simple interpretation, that “faith and love” are indications and proofs of
that grace which he had mentioned, that it might not be supposed that he boasted needlessly or
without good grounds. And, indeed, “faith” is contrasted with unbelief, and “love in Christ” is
contrasted with the cruelty which he had exercised towards believers; as if he had said, that God
had so completely changed him, that he had become a totally different and new man. Thus from
the signs and effects he celebrates in lofty terms the excellence of that grace which must obliterate
the remembrance of his former life.
15 It is a faithful saying After having defended his ministry from slander and unjust accusations,
not satisfied with this, he turns to his own advantage what might have been brought against him
by his adversaries as a reproach. He shews that it was profitable to the Church that he had been
22 “It may deserve consideration whether a large portion of this able argument might not have been avoided, by means of a
different collocation of the passage. “Who was formerly a blasphemer, and a persecutor, and an oppressor, (for I did it ignorantly
in unbelief,) but I obtained mercy, and the grace of our Lord was exceedingly abundant, with faith and love which is in Christ
Jesus.” — Ed.
such a person as he actually was before he was called to the apostleship, because Christ, by giving
him as a pledge, invited all sinners to the sure hope of obtaining pardon. For when he, who had
been a fierce and savage beast, was changed into a Pastor, Christ gave a remarkable display of his
grace, from which all might be led to entertain a firm belief that no sinner; how heinous and
aggravated so ever might have been his transgressions, had the gate of salvation shut against him.
That Christ Jesus came into the world to save sinners He first brings forward this general
statement, and adorns it with a preface, as he is wont to do in matters of vast importance. In the
doctrine of religion, indeed, the main point is, to come to Christ, that, being lost in ourselves, we
may obtain salvation from him. Let this preface be to our ears like the sound of a trumpet to proclaim
the praises of the grace of Christ, in order that we may believe it with a stronger faith. Let it be to
us as a seal to impress on our hearts a firm belief of the forgiveness of sins, which otherwise with
difficulty finds entrance into the hearts of men.
A faithful saying What was the reason why Paul aroused attention by these words, but because
men are always disputing with themselves 23 about their salvation? For, although God the Father a
thousand times offer to us salvation, and although Christ himself preach about his own office, yet
we do not on that account cease to tremble, or at least to debate with ourselves if it be actually so.
Wherefore, whenever any doubt shall arise in our mind about the forgiveness of sins, let us learn
to repel it courageously with this shield, that it is an undoubted truth, and deserves to be received
without controversy.
To save sinners. The word sinners is emphatic; for they who acknowledge that it is the office
of Christ to save, have difficulty in admitting this thought, that such a salvation belongs to “sinners.”
Our mind is always impelled to look at our worthiness; and as soon as our unworthiness is seen,
our confidence sinks. Accordingly, the more any one is oppressed by his sins, let him the more
courageously betake himself to Christ, relying on this doctrine, that he came to bring salvation not
to the righteous, but to “sinners.” It deserves attention, also, that Paul draws an argument from the
general office of Christ, in order that what he had lately testified about his own person might not
appear to be on account of its novelty.
Of whom, I am the first Beware of thinking that the Apostle, under a presence of modesty, spoke
falsely, 24 for he intended to make a confession not less true than humble, and drawn from the very
bottom of his heart.
But some will ask, “Why does he, who only erred through ignorance of sound doctrine, and
whose whole life, in even other respect, was blameless before men, pronounce himself to be the
chief of sinners?” I reply, these words inform us how heinous and dreadful a crime unbelief is
before God, especially when it is attended by obstinacy and a rage for persecution. ( Philippians
3:6.) With men, indeed, it is easy to extenuate, under the presence of heedless zeal, all that Paul
has acknowledged about himself; but God values more highly the obedience of faith than to reckon
unbelief, accompanied by obstinacy, to be a small crime. 25
23 “Sinon d’autant que les honames disputent tousjours, et sont en doute en eux — mesmes touehant leur salut .” — “But
because men are always disputing, and are in doubt in themselves about their salvation.”
24 “Il se faut bien donner garde de cuider que l’Apostre ait ainsi parle par une faeon de nmodestie, et non pas qu’il se pensast
en son coeur .” — “We must guard against thinking that the Apostle spoke thus under a presence of modesty, and that he did not
think so in his heart.”
25 “If we consider what is the chief service that God demands and accepts, we shall know what is meant by saying that humility
is the greatest sacrifice that he approves. ( 1 Samuel 15:22 .) And that is the reason why it is said that faith may be regarded as
We ought carefully to observe this passage, which teaches us, that a man who, before the world,
is not only innocent, but eminent for distinguished virtues, and most praiseworthy for his life, yet
because he is opposed to the doctrine of the gospel, and on account of the obstinacy of his unbelief,
is reckoned one of the most heinous sinners; for hence we may easily conclude of what value before
God are all the pompous displays of hypocrites, while they obstinately resist Christ.
16 That in me the first Jesus Christ might shew When he calls himself the first, he alludes to
what he had said a little before, that he was the first 26 among sinners and, therefore, this word
means “chiefly,” or, “above all.” The Apostle’s meaning is, that, from the very beginning, God
held out such a pattern as might be visible from a conspicuous and lofty platform, that no one might
doubt that he would obtain pardon, provided that he approached to Christ by faith. And, indeed,
the distrust entertained by all of us is counteracted, when we thus behold in Paul a visible model
of that grace which we desire to see.
17Now to the King eternal His amazing vehemence at length breaks out into this exclamation;
because he could not find words to express his gratitude; for those sudden bursts occur chiefly
when we are constrained to break off the discourse, in consequence of being overpowered by the
vastness of the subject. And is there anything more astonishing than Paul’s conversion? Yet, at the
same time, by his example he reminds us all that we ought never to think of the grace manifested
in God’s calling 27 without being carried to lofty admiration.
Eternal, invisible, only wise This sublime praise of the grace which God had bestowed on him
28 swallows up the remembrance of his former life. For how great a deep is the glory of God! Those
attributes which he ascribes to God, though they belong to him always, yet are admirably adapted
to the present occasion. The Apostle calls him the King eternal, not liable to any change; Invisible,
because ( 1 Timothy 6:16 ) he dwells in light that is inaccessible; and, lastly, the Only Wise, because
he renders foolish, and condemns as vanity, all the wisdom of men. The whole agrees with that
conclusion at which he arrives:
“O the depth of the riches both of the wisdom and knowledge of God! How incomprehensible
are his designs! How unsearchable his ways!” ( Romans 11:33 .)
He means that the infinite and incomprehensible wisdom of God should be beheld by us with
such reverence that, if his works surpass our senses, still we may be restrained by admiration.
Yet as to the last epithet Only, it is doubtful whether he means to claim all glory for God alone,
or calls him the only wise, or says that he only is God. The second of these meanings is that which
I prefer; for it was in fine harmony with his present subject to say, that the understanding of men,
whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms
the mother of all the virtues; it is the foundation and source of them; and, but for this, all the virtues that are visible, and that are
highly valued by men, have no solid value; they are so many vices which God condemns. After we have loudly praised a man,
and placed him in the rank of angels, he shall be rejected by God, with all his fine reputation, unless he have that obedience of
faith. Thus it will be in vain for men to say, ‘I did not intend it, that was my opinion;’ for, not withstanding their good intention
and their reputation, they must be condemned before God as rebels. This would, at first sight, seem hard to digest. And why?
For we see how men always endeavor to escape from the hand of God, and resort to many indirect means. And when can they
find this palliation, ‘I intended to do what was right, and why not accept my good intention?’ When that can be alleged, we think
that it is enough, but such palliations will be of no avail before God.” — Fr. Ser.
26 “Qu’il estoit le premier ou le principal de tous les pecheurs .” — “That he was the first, or the chief, of all sinners.”
27 “Nostre vocation, e’est a dire, la grace que Dieu nous a faite en nous appellant .” — “Our calling, that is, the grace which
God has displayed in calling us.”
28 “De la grace de Dieu sur lay .”
that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the
sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those
meanings implies that there is no glory but that which belongs to God.
1 Timothy 1:18-20
Hoc praeceptum commendo tibi, fili
Timothee, secundum praecedentes super te
prophetias, ut milites in illis bonam militiam;18. This charge I commit unto thee, son
Timothy, according to the prophecies which went
before on thee, that thou by them mightest war a
good warfare;
Habens fidem et bonam conscientiam; a
qua aversi quidam circa fidem naufragium
fecerunt:19. Holding faith, and a good conscience;
which some having put away concerning faith
have made shipwreck:
Ex quibus sunt Hymenaeus et Alexander,
quos tradidi Satanae, ut discant non maledicere.20. Of whom is Hymenæus and Alexander;
whom I have delivered unto Satan, that they may
learn not to blaspheme.
18 I recommend to thee this commandment All that he had introduced about his own person
may be viewed as a digression from his subject. Having to arm Timothy with authority, it became
necessary for himself to be clothed with the highest authority; and, therefore, he took an early
opportunity of refuting an opinion which might have stood in his way. And now, after having proved
that his apostleship ought not to be less esteemed by good men, because at one time he fought
against the kingdom of Christ, this obstacle being removed, he returns to the course of his
exhortation. The commandment, therefore, is the same as he mentioned at the beginning.
Son Timothy By calling him his son, he not only expresses his own warm regard towards him,
but also recommends him to others under that name.
According to the prophecies which went before concerning thee . In order to encourage him still
more, he reminds him what kind of testimony he had obtained from the Spirit of God; for it was
no small excitement, that his ministry was approved by God, and that he had been called by divine
revelation before he was called by the votes of men. “It is disgraceful not to come up to the
expectations which men have been led to form; and how much more disgraceful will it be to make
void, as far as lies in thy power, the judgment of God?”
But we must first ascertain what are the prophecies of which he speaks. Some think that Paul
was instructed by revelation to confer the office on Timothy. That I acknowledge to be true, but I
add that others made revelations; for it was not without reason that Paul made use of the plural
number. Accordingly, we conclude from these words that several prophecies were uttered concerning
Timothy, in order to recommend him to the Church. 29 Being still a young man, he might have been
despised on account of his age; and Paul might also have been exposed to calumnies, on account
of having ordained youths, before the proper time, to the elder’s office. Besides, God had appointed
him to great and difficult undertakings; for he was not one of the ordinary rank of ministers, but
29 “Pour le recommender a l’Eglise, et luy donner authorite .” — “In order to recommend him to the Church, and to give him
authority.”
approached very closely to that of the apostles, and frequently occupied the place of Paul during
his absence. It was, therefore, necessary that he should receive an extraordinary testimony, in order
to make it manifest that it was not conferred on him at random by men, but that he was chosen by
God himself. To be adorned with the applauses of the prophets was not an ordinary occurrence, or
one which was common to him along with many persons; but because there were some circumstances
to Timothy, it was the will of God that he should not be received by men until he had been previously
approved by his own voice; it was the will of God that he should not enter into the exercise of his
office until he had been called by the revelations of the prophets. The same thing happened to Paul
and Barnabas, ( Acts 13:2 ,) when they were ordained to be teachers of the Gentiles; for it was a new
and uncommon occurrence, and they could not otherwise have escaped the charge of rashness.
It will now be objected by some, “If God had formerly declared, by his prophets, what kind of
minister Timothy should be, what purpose did it serve to admonish him, to show that he was actually
such a person? Could he falsify prophecies which had been uttered by divine revelation?” I reply,
it could not happen differently from what God had promised; but at the same time it was the duty
of Timothy, not to give himself up to sloth and inactivity, but to render a cheerful compliance with
the providence of God. It is therefore not without good reason, that Paul, wishing to stimulate him
still more, mentions the “prophecies,” by which God might be said to have pledged himself on
behalf of Timothy; for he was thus reminded of the purpose for which he was called.
That thou by them mayest war a good warfare. By this he means that Timothy, relying on such
approbation of God, ought to fight more courageously. What is there that either ought to give, or
can give us greater cheerfulness than to know that God has appointed us to do what we are doing?
These are our arms, these are our weapons of defense, by the aid of which we shall never fail.
By the word warfare, he states indirectly, that we must maintain a contest; and this applies
universally to all believers, but especially to Christian teachers, who may be said to be
standard-bearers and leaders. It is as if he had said, “O Timothy, if thou canst not fulfill thy office
without a contest, remember that thou art armed by divine prophecies for cherishing assured hope
of victory, and arouse thyself by calling them to remembrance. That warfare which we maintain,
having God for our leader, is a good warfare; that is, it is glorious and successful.”
19 Having faith and a good conscience I understand the word faith to be a general term, denoting
sound doctrine. In the same sense he afterwards speaks of “the mystery of faith.” ( 1 Timothy 3:9 .)
And, indeed, the chief things demanded from a teacher are these two: — that he shall hold by the
pure truth of the gospel; and next, that he shall administer it with a good conscience and holiest
zeal. Where these are found, all the others will follow of their own accord.
From which some having turned aside concerning faith He shows how necessary it is that faith
be accompanied by a good conscience; because, on the other hand, the punishment of a bad
conscience is turning aside from the path of duty. They who do not serve God with a sincere and
a perfect heart, but give a loose rein to wicked dispositions, even though at first they had a sound
understanding, come to lose it altogether.
This passage ought to be carefully observed. We know that the treasure of sound doctrine is
invaluable, and therefore there is nothing that we ought to dread more than to have it taken from
us. But Paul here informs us, that there is only one way of keeping it safe; and that is, to secure it
by the locks and bars of a good conscience. This is what we experience every day; for how comes
it that there are so many who, laying aside the gospel, rush into wicked sects, or become involved
in monstrous errors? It is because, by this kind of blindness, God punishes hypocrisy; as, on the
other hand, a genuine fear of God gives strength for perseverance.
Hence we may learn two lessons. First, Teachers and ministers of the gospel, and, through them
all the churches are taught with what horror they ought to regard a hypocritical and deceitful
profession of true doctrine, when they learn that it is so severely punished. Secondly, this passage
removes the offense by which so many persons are greatly distressed, when they perceive that
some, who formerly professed their attachment to Christ and to the gospel, not only fall back into
their former superstitions but (which is far worse) are bewildered and captivated by monstrous
errors. For by such examples, God openly supports the majesty of the gospel, and openly shows
that he cannot at all endure the profanation of it. And this is what experience has taught us in every
age. All the errors that have existed in the Christian Church from the beginning, proceeded from
this source, that in some persons, ambition, and in others, covetousness, extinguished the true fear
of God. A bad conscience is, therefore, the mother of all heresies; and we see that a vast number
of persons, who had not sincerely and honestly embraced the faith, are hurried along, like brute
beasts, into the reveries of the Epicureans, so that their hypocrisy is exposed. And not only so, but
contempt of God is universally prevalent, and the licentious and disgraceful lives of almost all
ranks show that there is either none at all, or the smallest possible potion of integrity in the world;
so that there is very great reason to fear lest the light which had been kindled may be speedily
extinguished, and God may leave the pure understanding of the gospel to be possessed by very
few.
Have made shipwreck : The metaphor taken from shipwreck is highly appropriate; for it suggests
to us, that, if we wish to arrive safely at the harbor, our course must be guided by a good conscience,
otherwise there is danger of “shipwreck;” that is, there is danger lest faith be sunk by a bad
conscience, as by a whirlpool in a stormy sea. 30
20 Of whom are Hymenaeus and Alexander . The former will be again mentioned in the Second
Epistle, in which the kind of “shipwreck” which he made is likewise described; for he said that the
resurrection was past. ( 2 Timothy 2:17-18 .) There is reason to believe that Alexander also was
bewitched by an error so absurd. And shall we wonder at the present day, if any are deceived by
the various enchantments of Satan, when we see that one of Paul’s companions perished by so
dreadful a fall?
He mentions both of them to Timothy as persons whom he knew. For my own part, I have no
doubt that this is the same Alexander that is mentioned by Luke, and who attempted, but without
success, to quell the commotion. Now he was an Ephesian, and we have said that this Epistle was
chiefly written for the sake of the Ephesians. We now learn what was his end; and hearing it, let
us keep possession of our faith by a good conscience, that we may hold it safe to the last.
30 “What is human life, and what is the whole of its course? A navigation. Not only are we travelers, as the Scripture tells us,
(1 Peter 2:11 ,) but we have no solidity. They who travel by land, either on foot or on horseback, have still their sure and firm
road; but in the world, instead of being on foot or on horseback, we must be, as it were, on a sea, and we have no solid footing.
We are like people who are in a boat, and who are always within half a foot of their death; and the boat is a sort of grave, because
they see the water all around ready to swallow them up. Thus is it with us, while we live here below. For, on the one hand, there
is the frailty that is in us, which is more fluid than water; and then all that surrounds us is like water, which flows on all sides,
while at every minute winds, and storms. and tempests arise. Let us therefore learn that our life is but a kind of navigation, which
we perform by water, and that we are, at the same time, exposed to many winds and storms. And if it be so, what shall become
of us when we have not a good boat or a good pilot?” — Fr. Ser .
Whom I have delivered to Satan . As I mentioned in the exposition of another passage, ( 1
Corinthians 5:5 ,) there are some who interpret this to mean that extraordinary chastisement was
inflicted on those persons; and they view this as referring to μ , “the powers” mentioned by
Paul in the same Epistle. ( 1 Corinthians 12:28 .) For, as the apostles were endowed with the gift of
healing, in order to testify the favor and kindness of God towards the godly, so against wicked and
rebellious persons they were armed with power, either to deliver them to the devil to be tormented,
or to inflict on them other chastisements. Of this “power,” Peter gave a display in Ananias and
Sapphira, ( Acts 5:1 ,) and Paul in the magician Bar-Jesus. ( Acts 13:6 .) But, for my own part, I
choose rather to explain it as relating to excommunication; for the opinion that the incestuous
Corinthian received any other chastisement than excommunication is not supported by any probable
conjecture. And, if by excommunicating him, Paul delivered him to Satan, why should not the same
mode of expression have a similar import in this passage? Besides, it explains very well the force
of excommunication; for, since in the Church Christ holds the seat of his kingdom, out of the Church
there is nothing but the dominion of Satan. Accordingly, he who is cast out of the Church must be
placed, for a time, under the tyranny of Satan, until, being reconciled to the Church, he return to
Christ. I make one exception, that, on account of the enormity of the offense, he might have
pronounced a sentence of perpetual excommunication against them; but on that point I would not
venture to make a positive assertion.
That they may learn not to blaspheme . What is the meaning of this last clause? For one who
has been cast out of the Church takes upon himself greater freedom of acting, because, being freed
from the yoke of ordinary discipline, he breaks out into louder insolence. I reply, to whatever extent
they may indulge in their wickedness, yet the gate will be shut against them, so that they shall not
contaminate the flock; for the greatest injury done by wicked men is, when they mingle with others
under the presence of holding the same faith. The power of doing injury is taken from them, when
they are branded with public infamy, so that none are so simple as not to know that these are
irreligious and detestable men, and therefore their society is shunned by all. Sometimes, too, it
happens that — being struck down by this mark of disgrace which has been put upon them — they
become less daring and obstinate; and therefore, although this remedy sometimes renders them
more wicked, yet it is not always ineffectual for subduing their fierceness.
