Quicunque sub jugo sunt servi, suos
dominos omni honore dignos existiment; ut ne
Dei nomen et doctrina blasphemetur.1. Let as many servants as are under the yoke
count their own masters worthy of all honour,
that the name of God and his doctrine be not
blasphemed.
Qui autem fideles habent dominos, ne
despiciant eò quòd fratres sunt; sed magis2. And they that have believing masters, let
them not despise them , because they are brethren;
serviant, quod fideles sint et dilecti, et
beneficentiae participes. Haec doce, et exhortare.but rather do them service, because they are
faithful and beloved, partakers of the benefit.
These things teach and exhort.
It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had
been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire;
and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly
hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest
appearance of being in our favor. Thus when they were told that we are all brethren, they instantly
concluded that it was unreasonable that they should be the slaves of brethren. But although nothing
of all this had come into their mind, still wretched men are always in need of consolation, that may
allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to
bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present
doctrine.
1They who are slaves under the yoke Owing to the false opinion of his own excellence which
every person entertains, there is no one who patiently endures that others should rule over him.
They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but
inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a
single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit
to it willingly. He means that they must not inquire whether they deserve that lot or a better one;
for it is enough that they are bound to this condition.
When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires
them not only to be faithful and diligent in performing their duties, but to regard and sincerely
respect them as persons placed in a higher rank than themselves. No man renders either to a prince
or to a master what he owes to them, unless, looking at the eminence to which God has raised them,
he honor them, because he is subject to them; for, however unworthy of it they may often be, still
that very authority which God bestows on them always entitles them to honor. Besides, no one
willingly renders service or obedience to his master, unless he is convinced that he is bound to do
so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who
rule should be accounted worthy.
That the name and doctrine of God may not be blasphemed We are always too ingenious in our
behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is
unreasonable that they who serve the devil should have dominion over the children of God. But
Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters,
in order that the name of God and the gospel may not be evil spoken of; as if God, whom we
worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who
ought to be subject to others.
2Who have believing masters The name of brother may be thought to constitute equality, and
consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more
willingly to subject themselves to believing masters, because they acknowledge them to be children
of God, and are bound to them by brotherly love, and are partakers of the same grace. 116 It is no
small honor, that God has made them equal to earthly lords, in that which is of the highest
importance; for they have the same adoption in common with them; and therefore this ought to be
no slight inducement to bear slavery with patience.
They are believers and beloved It is an additional argument, that slavery is much more easily
endured under mild lords, who love us, and whom we love in return. There is also the bond of faith
which binds very closely together those who are of different conditions.
These things teach and exhort. He means that these are matters on the teaching of which he
ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if
he had said, that this kind of instruction ought to be daily repeated, and that men need not only to
be taught, but likewise to be roused and urged by frequent exhortations.
1 Timothy 6:3-5
Si quis aliter ( vel, alia ) docet, nec
acquiescit sanis sermonibus Domini nostri Iesu3. If any man teach otherwise, and consent
not to wholesome words, even the words of our
Christi, et ei quae secundum pietatem est
doctrinae,Lord Jesus Christ, and to the doctrine which is
according to godliness;
116 “Let us learn to honor the graces of God when they shall be placed before our eyes; and when we shall see a man who has
some token of the fear of God and of faith, let us value him so much the more, that we may seek to cherish the closest friendship
with him, that we may bear with him as far as we are able, and that we may desire to be on good terms with him. And let every
one consider what is said here, that, since God has thus brought us together, it is that we may know that it is in order that he may
make us all his heirs, that we have one Spirit to guide us, one faith, one Redeemer, one baptism, for all this is included in the
word Benefit. Since therefore we have that, let us learn to esteem the graces of God, in order that they may lead us to all mutual
kindness, and that we may act in accordance with the lesson which Paul teaches us in another passage, ( Ephesians 4:2 ,) namely,
that we owe to each other brotherly love for that is “a bond’ which ought to be reckoned sufficient for uniting us.’ — Fr. Ser.
Inflatus est, nihil sciens, sed languens circa
quaestiones et pugnas verborum, ex quibus oritur4. He is proud, knowing nothing, but doting
about questions and strifes of words, whereof
cometh envy, strife, railings, evil surmisings, invidia, contentio, maledicentiae, suspiciones
malae,
Supervacuae conflictationes hominum
mente corruptorum, et qui veritate privati sunt,5. Perverse disputings of men of corrupt
minds, and destitute of the truth, supposing that
gain is godliness: from such withdraw thyself. existimantium quaestum esse pietatum; sejunge
te a talibus.
3If anyone teacheth differently The word , being a compound, may also, not improperly,
be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns
all those who do not agree with this manner of teaching, although they do not openly and avowedly
oppose sound doctrine. It is possible that he who does not profess any wicked or open error may
yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness;
for, when there is no progress, and no edification in the doctrine itself, there is already a departure
from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked
doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure
the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks
them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by
preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle
display. But who they are that are blamed by him, appears more clearly from what immediately
follows —
And consenteth not to sound words This clause is intended to explain the former. It frequently
happens that such men as are here described, carried away by foolish curiosity, despise everything
that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but
to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give
health to us, or are fitted to promote it.
And to the doctrine which is according to godliness This has the same meaning with the former
clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear
and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all
the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach
usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor
sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers.
4 He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and
empty pride. Next, because no punishment can be imagined that is better adapted to chastise
ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces
that they know nothing, though they are swelled with many subtleties; for they have nothing that
is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that
windy ostentation, but to remain steadfast in the simplicity of the gospel.
But languishing after questions and debates of words There is an indirect contrast between “the
soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves
much and long with ingenious questions, what advantage do they reap from their labor, but that
the disease continually grows? Thus not only do they consume their strength to no purpose, but
their foolish curiosity begets this languishing; and hence it follows, that they are very far from
profiting aright, as the disciples of Christ ought to do.
Not without reason does the Apostle connect “questions and disputes of words;” for by the
former term he does not mean every kind of questions, which either arise from a sober and moderate
desire to learn, or contribute to clear explanation of useful things, but to such questions as are
agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect.
There one question gives rise to another; for there is no limit to them, when every person, desiring
to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable
quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny
questions must burst into disputes.
He gives the name μ ( logomachies , or disputes about words ) to contentious disputes about
words rather than things, or, as it is commonly expressed, without substance or foundation; for if
any person carefully inquire what sort of contentions are burning among the sophists, he will
perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended
to condemn all questions which sharpen us for disputes that are of no value.
From which arises envy He demonstrates from the effects how much an ambitious desire of
knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also
rage brawlings, contentions, and other evils, which are here enumerated by Paul.
5Of men corrupt in understanding, and that are destitute of the truth It is certain that here he
censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions,
and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus
rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that
reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this
passage, therefore, let us learn to detest ( ) sophistry as a thing more destructive to the Church
of God than can easily be believed.
That godliness is gain The meaning is, that godliness is a gainful art; that is, because they
measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded
with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise
exposed to sale.
Withdraw thyself from such. Paul forbids the servants of Christ to have any intercourse with
such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as
dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a
false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that
we are on familiar terms with those men, the danger is, lest they insinuate themselves under the
guise of our friendship. 117 We should therefore, labor to the utmost, that all may know, that so far
are we from being agreed with them, that they have no communication with us. 118
117 “Il y a danger que nostre amitie ne leur serve d’une couverture pour avoir entree a abuser les gens .” — “There is danger
lest our friendship serve as a disguise for obtaining access to deceive people.”
118 “When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says
(2 Peter 2:3 ,) and that they make traffic of us and of our salvation, without any conscience, and that they make no scruple of
plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and
also mock at the blood of our Lord Jesus Christ. When we hear all this, ought we not to hold such teachers in abhorrence?
Besides, experience shews us that we have good reason for attending to this warning of the Apostle Paul. For to what a pitch
has religion arrived! Has it not been made like a public fair? What has it become in Popery? The Sacraments are exposed to sale,
and everything else belonging to our religion has a fixed price put upon it. Not more did Judas sell the Son of God in his own
1 Timothy 6:6-10
Est autem quaestus magnus pietas cum
sufficientia.6. But godliness with contentment is great
gain.
Nihil enim intulimus in mundum; certum
quòd neque efferre quicquam possumus.7. For we brought nothing into this world,
and it is certain we can carry nothing out.
Habentes autem alimenta et tegmina, his
contenti erimus.8. And having food and raiment let us be
therewith content.
Nam qui volunt ditescere incidunt in
tentationem et laqueum, et stupiditates multas et9. But they that will be rich fall into
temptation and a snare, and into many foolish
noxias, quae demergunt homines in exitium et
interitum.and hurtful lusts, which drown men in destruction
and perdition.
Radix enim omnium malorum est avaritia;
cui addicti quidam aberrarunt a fide, et se ipsos
implicuerunt doloribus multis.10. For the love of money is the root of all
evil: which while some coveted after, they have
erred from the faith, and pierced themselves
through with many sorrows.
6But godliness with sufficiency is great gain In an elegant manner, and with an ironical
correction, he instantly throws back those very words in an opposite meaning, as if he had said —
“They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness
were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant
gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore,
are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their
gain. 119 But for our part, godliness is a very great gain to us, because, by means of it, we obtain the
benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches.
With sufficiency.120 This may refer either to the disposition of the heart, or to the thing itself.
If it be understood as referring to the heart, the meaning will be, that “godly persons, when they
desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we
understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as
the other,) it will be a promise, like that in the book of Psalms,
“The lions wander about hungry and famished; but they that seek the Lord shall not be in want
of any good thing.”
(Psalm 34:10 .)
The Lord is always present with his people, and, as far as is sufficient for their necessity, out
of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this
sufficiency may be regarded as an increase of gain.
7 For we brought nothing into the world., He adds this for the purpose of setting a limit to the
sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is,
person than the Pope and all that filth of his clergy have sold the graces of the Holy Spirit, and all that belonged to his office
and to our salvation. When we see this, have we not good reason for being on our guard?” — Fr. Ser.
119 “Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain .” — “Who, being
devoted to the gain of the purse, make piety and the doctrine of true religion contribute to their gain.
120 “Avec suffisance, ou, contentement .” — “With sufficiency, or, with contentment.”
when we desire nothing more than the necessity of this life demands; for the reason why we
transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine.
Nothing is more common, and indeed nothing is more generally acknowledged, than this statement
of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man
swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to
contain half of the world. And this is what is said, that,
“although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless
their posterity approve of their way.” 121 (Psalm 49:13 .)
In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so
regulated, as to desire nothing but what is necessary for supporting life.
8Having food and raiment When he mentions food and raiment, he excludes luxuries and
overflowing abundance; for nature is content with a little 122 and all that goes beyond the natural
use is superfluous. Not that to use them more largely ought to be condemned on its own account,
but lusting after them is always sinful.
9 They who wish to be rich After having exhorted him to be content, and to despise riches, he
now explains how dangerous is the desire of having them, and especially in the ministers of the
Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle
here enumerates, is not riches, but an eager desire of them, even though the person should be poor.
And here Paul shews not only what generally happens, but what must always happen; for every
man that has resolved to become rich gives himself up as a captive to the devil. Most true is that
saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring
riches soon.” 123 Hence it follows, that all who are violently desirous of acquiring wealth rush
headlong.
Hence also those foolish, or rather, mad desires, which at length plunge them into perdition .
This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are
so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold
or silver dazzles their eyes.
10For the root of all evils is avarice124 There is no necessity for being too scrupulous in
comparing other vices with this. It is certain that ambition and pride often produce worse fruits
than covetousness does; and yet ambition does not proceed from covetousness. The same thing
may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to
include under covetousness every kind of vices that can be named. What then? He simply meant,
that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord,
or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not
produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind
of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods,
perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders;
and, in short, almost every sort of crime.
121 “Toutesfois les successeurs ne laissent pas de suyvre le mesme train .” — “Yet their successors do not cease to follow the
same course.”
122 “Man wants but little; nor that little long.” — Young’s Night Thoughts.
123 “Dives fieri qui vult, Et cito vult fieri .” — Juvenal .
124 “C’est avarice, ou, convoitise des richesses .” — “Is avarice, or, an eager desire of riches.”
Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper
that those persons who would applaud Horace or Ovid, when speaking in that manner, should
complain of Paul as having used extravagant language. I wish it were not proved by daily experience,
that this is a plain description of facts as they really are. But let us remember that the same crimes
which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or
from envy, or from other sinful dispositions.
Which some eagerly desiring The Greek word μ is overstrained, when the Apostle says
that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most
aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased
with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence
those sorrows, which he mentions; by which term I understand frightful torments of conscience,
which are wont to befall men past all hope; though God has other methods of trying covetous men,
by making them their own tormentors.
1 Timothy 6:11-16
Tu vero, o homo Dei, haec fuge; sectare
vero justitiam, pietatem, fidem, caritatem,
patientiam, mansuetudinem.11. But thou, O man of God, flee these things;
and follow after righteousness, godliness, faith,
love, patience, meekness.
Certa bonum certamen fidei; apprehende
vitam aeternam, ad quam etiam vocatus es, et12. Fight the good fight of faith, lay hold on
eternal life, whereunto thou art also called, and
confessus bonam confessionem coram multis
testibus.hast professed a good profession before many
witnesses.
Denuntio ( vel, proecipio ) tibi coram Deo
qui vivificat omnia, et Christo Iesu, qui13. I give thee charge in the sight of God,
who quickeneth all things, and before Christ
testificatus est bonam confesionem coram Pontio
Pilato,Jesus, who before Pontius Pilate witnessed a good
confession;
Ut serves mandatum immaculatus et
irreprehensibilis, usque ad revelationem Domini
nostri Iesu Christi;14. That thou keep this commandment
without spot, unrebukeable, until the appearing
of our Lord Jesus Christ:
Quam suis temporibus manifestabit beatus
et solus princeps, Rex regnantium et Dominus
dominantium,15. Which in his times he shall shew, who is
the blessed and only Potentate, the King of kings,
and Lord of lords;
Qui solus habet immortalitatem, qui
lumen habitat inaccessum, quem vidit nullus16. Who only hath immortality, dwelling in
the light which no man can approach unto; whom
hominum, nec videre potest, cui honor et potentia
aeterna ( vel, imperium oeternum .) Amen.no man hath seen, nor can see: to whom be
honour and power everlasting. Amen.
11But thou, O man of God, flee these things By calling him man of God he adds weight to the
exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to
follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for
correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches.
Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from
all vanity, may avoid that ( ) vain curiosity w hich he condemned a little before; for he who
is earnestly employed about necessary employments will easily abstain from those which are
superfluous. He names, by way of example, some kinds of virtues, under which we may suppose
others to be included. Consequently, every person who shall be devoted to the pursuit of
“righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness,
cannot but abhor avarice and its fruits. 125
12 Fight the good fight of faith In the next epistle he says,
“He who hath become a soldier doth not entangle himself with matters inconsistent with his
calling.” ( 2 Timothy 2:4 .)
In like manner, in order to withdraw Timothy from excessive solicitude about earthly things,
he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause,
that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all
his servants to warfare.
For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is,
successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when
the result is doubtful, and when there is a risk of being killed, 126 how much more bravely ought we
to do battle under the guidance and banner of Christ, when we are certain of victory? More especially,
since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious
immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a
hope held out to us, should grow weary or give way. And that is what he immediately afterwards
adds, —
Lay hold on eternal life As if he had said, “God calls thee to eternal life, and therefore, despising
the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to
pause or slacken in the middle of their course; as if he had said, that “nothing has been done, 127 till
we have obtained the life to come, to which God invites us.” In like manner, he affirms that he
strives to make progress, because he has not yet laid hold. ( Philippians 3:12 .)
125 “And thus we see that not without reason does Paul add this word piety, which means religion and the fear of God, and that
he connects it with faith, saying that, when we have put our confidence in God, and when we expect from him the means of our
support, we must also attend to this, not to live in this world as if it were our end, and not to fix our heart upon it, but to look
upwards to the heavenly kingdom. Having said this, he next leads us onwards to the love of our fellow-men and to meekness,
as we are also bound to walk in all good friendship with our neighbors; otherwise we shall not shew that we have the righteousness
which he has mentioned. And thus let us see that, by all these words, he means nothing more than to confirm the exhortation
which he had given, to follow righteousness and sincerity. And how shall we follow it? First, by placing our confidence in God;
secondly, by raising our thoughts to the heavenly kingdom; and thirdly, by living in good friendship with each other.” — Fr.
Ser.
126 “We see princes whose ambition leads them to risk all that they have, and to place themselves in danger of being stripped
of all their power. We see soldiers, who, instead of earning wages by laboring in vineyards or in the fields, go and expose their
life at a venture. And what leads them to this? A doubtful hope, nothing certain. And though they have gained, and have obtained
a victory over their enemies, what advantage do they reap from it? But when God calls us to fight, and wishes us to be soldiers
under his banner, it is on no such condition, but we are made certain that the war will be good and successful. And thus Paul
intended to comfort believers while he exhorted them, as God also condescends to us by shewing to us what is our duty, and, at
the same time, declaring that, when we shall do what he commands us, all will turn to our profit and salvation.” — Fr. Ser.
127 “Nihil actuam esse .” The expression reminds us of the beautiful encomium pronounced by the poet Lucan on the unwearied
activity of Julius Caesar, that he “thought nothing done, while aught remained to do.”
“Nil aetum reputans, dum quid superesset agendum .”
— Ed.
To which also thou, hast been called Because men would run at random, and to no purpose, if
they had not God as the director of their course, for the purpose of promoting their cheerful activity,
he mentions also the calling; for there is nothing that ought to animate us with greater courage than
to learn that we have been “called” by God; for we conclude from this, that our labor, which God
directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected
the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful
excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of
falling short in any way, before thou hast attained it.”
And hast confessed a good confession By mentioning his former life, the Apostle excites him
still more to persevere; for to give way, after having begun well, is more disgraceful than never to
have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses
this powerful argument, that the latter end should correspond to the beginning. By the word
confession I understand not that which is expressed in words, but rather what is actually performed;
and that not in a single instance merely, but throughout his whole ministry. The meaning therefore
is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries,
who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore,
having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew
thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in
general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his
obligations to God to persevere in the right course.
13I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how
rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although
he exhorts others, in the person of Timothy, yet he addresses him also.
Before God, who quickeneth all things What he affirms concerning Christ and concerning God,
has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth
all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance
of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten
death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead
to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to
look at God alone.
And Christ Jesus, who testified a good confession before Pontius Pilate. What he now adds
about Christ contains a remarkable confirmation; for we are taught, that we are not in the school
of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes;
but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ
made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing
a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own
defense, because he had come thither — devoted already to a certain condemnation; yet in his
silence there was a defense of his doctrine not less magnificent than if he had defended himself
with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could
have ratified it by his voice. 128
128 “By his silence he confirmed the truth of God his Father, and the death which he underwent was intended to give authority
to the gospel; so that, when the doctrine of salvation is preached at the present day, in order that we may be confirmed in the
faith of it, we must direct our view to the blood of the Lamb without spot, which was shed. As anciently, under the Law, the
This confession the Apostle calls good . For Socrates also died; and yet his death was not a
satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of
God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our
hearts waver, let us remember that we should always go to the death of Christ for confirmation.
What cowardice would there be in deserting such a leader going before us to show us the way!
14 That thou, keep the commandment . By the word commandment he means all that he hath
hitherto said about the office of Timothy, the sum of which was, that he should show himself to be
a faithful minister to Christ and to the Church. What is the use of extending this to the whole law?
But perhaps it will be thought preferable to view it as denoting the office which he had received
by divine authority; for we are appointed to be ministers of the Church on no other condition than
this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment”
would be nothing else than to discharge honestly the office committed to him. I certainly view it
as referring altogether to the ministry of Timothy.
Spotless and unblameable129 Whether we consider the case or the termination 130 of the two
Greek adjectives which are thus translated, they may apply either to the commandment given, or
to the person of Timothy; but the meaning which I have assigned is much more appropriate. 131 Paul
informs Timothy, that he must he wish to discharge his office in a proper manner.
Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all
the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable
offenses existed everywhere in the world. They were assailed on every hand, were universally hated
and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities;
and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought
they should fly away to that blessed day of our redemption?
Yet the same reason is in force with regard to us in the present day, and indeed applies equally
to almost every age. How many things does Satan constantly present to our eyes, which, but for
this, would a thousand times draw us aside from the right course! I say nothing about fires, and
swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and
other vexations. How many things are within, that are far worse! Ambitious men openly attack us,
Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who
are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In
short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so
dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of
Christ, and to keep them fixed on it continually.132
book was sprinkled with the blood of the sacrifice, so now, whenever we are spoken to in the name of God, the blood of Christ
must be brought to our remembrance, and we must know that the gospel is sprinkled with it, and that our faith rests upon it in
such a manner, that the utmost efforts of Satan cannot shake it.” — Fr. Ser.
129 “Sans macule et sans reprehension :” — “Without spot and without censure.”
130 That is, they may be either in the accusative case masculine, agreeing with μ , or in the accusative case feminine, agreeing
with . — Ed.
131 “Nonobstant il est beaucoup plus propre de les rapporter a sa personne .” — “Nevertheless it is much more suitable to view
them. as relating to his person.”
132 “Believers might, indeed, be weakened in their faith, when they looked at present things. For, as to the great people in this
world, what would they wish but to rise above the Church, and trample God under their feet? We see that they sport with religion
as with a ball. We even see that they are deadly enemies of it, and that they persecute it with such rage that everybody is terrified
at them. We see these things. Yet what shall be said of the children of God? They are pointed at with the finger, they are thought
to be fools, so that what is said by the Prophet Isaiah is today fulfilled in us, that unbelievers reckon us to be monsters. ( Isaiah
15 Which in his seasons he will show We are commonly hasty in our wishes, and not far from
prescribing a day and hour to God, as if we should say, that he must not delay to perform anything
that he has promised; and for that reason the Apostle takes an early opportunity of restraining
excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which
in his seasons he will show.” When men know that the proper time for anything is not fully come,
they wait for it more patiently. How comes it that we are so patient in bearing with the order of
nature, but because we are restrained by this consideration, that we shall act unreasonably, if we
struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed
time, for which we must wait patiently.
The blessed and only Prince Those splendid titles are here employed in exalting the princely
authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes.
And such instruction was, at that time, especially necessary; for by how much all kingdoms were
then great and powerful, by so much were the majesty and glory of God thrown into the shade. For
all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God,
but proudly mocked at God, and trampled his sacred name under their feet; and the greater the
haughtiness with which they despised true religion, the more happy did they imagine themselves
to be. From such an aspect of things who would not have concluded that God was miserably
vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on
account of their humbled condition, in his oration for Flaccus.
When good men see that the wicked are puffed up with prosperity, they are sometimes cast
down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory
splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God
the only prince, he does not overthrow civil government, as if there ought to be no magistrates or
kings in the world, but means that it is He alone who reigns from himself and from his own power.
This is evident from what follows, which he adds by way of exposition, —
King of kings, and Lord of lords The sum of it is, that all the governments of the world are
subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of
God is beyond all comparison, because all the rest are nothing as compared with his glory, and
while they fade and quickly perish, his authority will endure for ever.
16Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity
or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order
to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from
Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should
reckon this present life as of no value.
But it is objected, that the human soul and angels have their immortality, and therefore this
cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality,
it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the
same as if Paul had said that God alone is immortal from himself and from his own nature, but has
immortality in his power; so that it does not belong to creatures, except so far as he imparts to them
8:18.) ‘What? These poor fools? What are they thinking about? What do they mean? We must live with the living, and howl
with the wolves. They wish to be always in a state of perplexity. They speak of nothing but eternal life, and have no leisure for
enjoyment.’ Thus it is that we are accounted fools and madmen by unbelievers. And Peter says, ( 2 Peter 3:2-4 ,) that this must
be fulfilled in us, as the prophet Isaiah had made the complaint in his time; Christians must experience the like in the present
day.” — Fr. Ser.
power and vigor; for if you take away the power of God which is communicated to the soul of man,
it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore,
immortality does not subsist in the nature of souls or of angels, but comes from another source,
namely, from the secret inspiration of God, agreeably to that saying,
“In him we live, and move, and are.” ( Acts 17:28 .)
If any one wish to have a larger and more acute discussion of this subject, let him consult the
twelfth book of Augustine “On the City of God.”
Who inhabiteth unapproachable light He means two things, that God is concealed from us, and
yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves,
who, on account of the weak vision, or rather the dullness of our understanding, cannot approach
to his light. We must understand that the light of God is unapproachable, if any one endeavor to
approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the
prophet would not say:
“They who draw near to him are enlightened.” ( Psalm 34:5 .)
Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into
the deepest secrets of God as to have nothing hidden from us; for
“we know in part, and we see as by a mirror, and in a riddle.”
(1 Corinthians 13:9-12 .)
By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a
“light unapproachable” by man.
Whom no man hath seen or can see This is added for the sake of additional explanation, that
men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with
the powers of their understanding; for I view this as referring not only to the bodily eyes, but also
to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for
us to overlook and disregard all those things of which we have immediate vision, that we may
endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind:
“How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?”
The Apostle fortifies us against this danger, by affirming that it ought not to be judged according
to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight
is not so keen as to ascend to so great a height.
There is a long dispute in Augustine on this point, because it appears to contradict what is said,
in the first Epistle,
“Then shall we see him as he is, because we shall be like him.”
(1 John 3:2 .)
While he reasons on this subject in many passages, there appears to me to be none in which he
explains it more clearly than in the letter which he writes to the widow Paulina.
So far as relates to the meaning of the present passage, the answer is easy, that we cannot see
God in this nature, as it is said elsewhere,
“Flesh and blood shall not possess the kingdom of God.”
(1 Corinthians 15:50 .)
We must be renewed, that we may be like God, before it be granted to us to see him. And that
our curiosity may not be beyond measure, let us always remember, that the manner of living is of
more importance in this inquiry than the manner of speaking. At the same time, let us remember
the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing
how God can be seen, we lose both peace and sanctification, without which no man can ever see
God.
1 Timothy 6:17-21
Iis, qui divites sunt in hoc saeculo,
praecipe ( vel, denuntia ) ne efferantur, neve17. Charge them that are rich in this world,
that they be not highminded, nor trust in uncertain
sperent in divitiarum incertitudine, sed in Deo
vivo, qui abundè suppeditat omnia ad fruendum;riches, but in the living God, who giveth us richly
all things to enjoy;
Ut benefaciant, ut divites sint in operibus
bonis, faciles ad largiendum ( vel, ad
communicationem, ) libenter communicantes.18. That they do good, that they be rich in
good works, ready to distribute, willing to
communicate;
Recondentes sibi ipsis fundamentum
bonum in posterum, ut vitam aeternum
apprehendant.19. Laying up in store for themselves a good
foundation against the time to come, that they
may lay hold on eternal life.
O Timothee, depositum custodi, devitans
profanas clamorum inanitates, vaniloquia et
oppositiones falsò nominatae scientiae.20. O Timothy keep that which is committed
to thy trust, avoiding profane and vain babblings,
and oppositions of science falsely so called:
Quam quidam profitentes aberrarunt a
fide. Gratia tecum. Amen.21. Which some professing have erred
concerning the faith. Grace be with thee. Amen.
Ad Timotheum prima missa fuit ex Laodicea,
quae est metropolis Phrygiae Pacatianae.The first to Timothy was written from
Laodicea, which is the chiefest city of Phrygia
Pacatiana.
17Command (or charge ) those who are rich There being many among Christians who were
poor and in a mean condition, it is probable that they were despised (as usually happens) by the
rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities,
for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great
abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition
to the rich; but it is for the purpose of remedying faults which almost always follow riches in the
same manner as the shadow follows the body; and that through the depravity of our natural
disposition, for out of the gifts of God we always draw an occasion for sinning.
That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two
things against which rich men ought to be on their guard, pride and deceitful hope, of which the
former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor
hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes
it, that rich men grow insolent, and take extreme delight in despising others, but because they
imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows.
Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of
riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world
has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity
of the hope that is placed in riches are shewn by him from this consideration, that the possession
of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they
slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them!
But in the living God He who understands this will find no difficulty in withdrawing his hope
from riches; for, if it is God alone who supplies us with everything for the necessary purposes of
life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that
there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is,
that, although we have a full and overflowing abundance of all things, yet we have nothing but
from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful.
Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend
entirely on the blessing of God, in which consists a sufficiency of food and of everything else.
Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to
the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread
only, but by the blessing of God. ( Deuteronomy 8:3 .) 133
When he says , abundantly for enjoyment, he describes how kind God is to us,
and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our
necessity. ( Psalm 36:6 .)
18To do good He adds another remedy to the former, for correcting the sinful dispositions of
rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the
more abundant are his means of doing good to others; and because we are always more tardy than
we ought to be in giving to the poor, he employs many words in commendation of that virtue.
19Laying up for themselves a good foundation Besides, he adds an incitement drawn from the
promise of a reward; that, by bestowing and communicating, they will procure for themselves a
better treasure than they can have on earth. By the word foundation he means a firm and lasting
duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the
ravages of worms or thieves, ( Matthew 6:20 ,) or fires, but continue always to be placed beyond all
danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in
a floating condition.
The inference drawn by Papists from this passage, that we therefore obtain eternal life by the
merit of good works, is excessively frivolous. It is true that God accepts as given to himself
everything that is bestowed on the poor. ( Matthew 25:40 .) But even the most perfect hardly perform
the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into
account before God. So far are we from rendering full payment, that, if God should call us to a
strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us
to himself by free grace, he accepts our services, such as they are, and bestows on them a reward
133 “It will be useless to say to us, What are the riches of this world? We see that there is no certainty of them. What are honors?
They are but smoke. What is even this life? It is but a dream. There is but a turn of the hand, and we become dust and ashes. It
will be useless to argue with us on these grounds. All this will serve no purpose, till God has been presented to our minds, till it
has been demonstrated to us that we must direct all our affections and confidence to him alone. And that is the reason why all
the fine remonstrances urged by the philosophers had no effect. For they spoke of the frailty of this earthly life and the uncertain
condition of men. They showed that it was vain to think of finding happiness in our possessions, in our lordships, or in anything
else. They showed that it is delusive to think of having anything here below on which we might vaunt ourselves. Those great
philosophers knew nothing about God, yet being convinced by experience, discussed and argued ably on these subjects. But still
they did no good, because they did not seek the true remedy, to fix the hearts of men on God, and to inform them, that it is He
alone in whom they can find contentment, and till we have come to this, we shall always be involved in many perplexities.” —
Fr. Ser.
which is not due. This recompense, therefore, does not depend on considerations of merit, but on
God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith,
that it may be viewed as an appendage to it.
20O Timothy, guard that which is committed, to thee Though interpreters differ in expounding
, a thing committed, yet, for my part, I think that it denotes that grace which had been
communicated to Timothy for the discharge of his office. It is called “a thing committed,” for the
same reason that it is called ( Matthew 25:15 ,) “a talent;” for all the gifts which God bestows on us
are committed to us on this condition, that we shall one day give an account of them, if the advantage
which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts
him to keep diligently what had been given to him, or rather, what had been committed to him in
trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of
it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God
causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by
a good conscience and by proper use, that which had been “committed” to him.
Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in
imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious
desire to please prevails, there is no longer any strong desire of edification. For this reason, when
he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding
profane talkativeness. As to the rendering which the Vulgate gives to , “vanities of voices,”
I do not so much object to it, except on the ground of an ambiguity which has led to a wrong
exposition; for “ Voces “ is commonly supposed to have the same meaning here as “ Vocabula ,”
“Words,” such as Fate or Fortune.
But, for my part, I think that he describes the high-sounding and verbose and bombastic style
of those who, not content with the simplicity of the gospel, turn it into profane philosophy.
The 134 consist, not in single words, but in that swelling language which is so constantly
and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the
Church. And most accurately has Paul described it; for, while there is a strange sound of something
lofty, there is nothing underneath but “empty” jingle, which he likewise calls “profane;” for the
power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display
their eloquence.
In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague
has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has
grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is
a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the
innumerable errors and follies and blasphemies with which their books and their noisy disputes
abound. But even although they taught nothing that was contrary to godliness, yet, because their
whole doctrine contains nothing else than big words and bombast, because it is inconsistent with
the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of
the apostles, it is, on that account, an absolute profanation of real theology.
What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of
men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office
of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall
134Κενοφωνίαι , derived from κενός , “empty,” and φωνὴ , “a voice,” literally signifies “empty voices” or “words.” — Ed.
have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who
possesses a moderate share of understanding and of candor; will acknowledge that all the
high-sounding terms of Popish Theology, and all the authoritative decisions that make so much
noise in their schools, are nothing else than “profane ,” (empty words,) and that it is impossible
to find more accurate terms for describing them than those which the Apostle has employed. And
certainly it is a most righteous punishment of human arrogance, that they who swerve from the
purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly
attentive to guard against such corruptions, and to defend the youth from them.
The old translation, adopting the reading of instead of , rendered it novelties of
words; and it is evident from the commentaries of the ancients, that this rendering, which is even
now found in some Greek copies, was at one time extensively approved; but the former, which I
have followed, is far better.
And contradictions of science falsely so called This also is highly exact and elegant; for so
swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm
the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which
courts display, and which is received with applause by the world, is called by the Apostle
“contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence
it arises that they who are desirous to display themselves are always ready to enter into the arena
of debate on any subject. But Paul had this principally in view, that the empty doctrine of the
sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the
simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually
carried away by outward show.
Paul does not mean that Timothy should be moved by emulation to attempt something of the
same kind, but, because those things which have an appearance of subtlety, or are adapted to
ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science”
which exalts itself above the plain and humble doctrine of godliness — to be falsely called and
thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and
despise all that hypocritical wisdom which strikes the world with admiration and amazement,
although there is no edification in it; for, according to Paul, no science is truly and justly so called
but that which instruct us in the confidence and fear of God; that is, in godliness.
21Which some professing, have erred concerning the faith. From the result, also, he demonstrates
how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes
the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the
doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that
they involve themselves in many absurd errors. We see that this has taken place in Popery; for,
after they began to speculate in profane manner, about the mysteries of our religion, there followed
innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the
summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the
faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties,
because they are abominable corruptions of religion.
END OF THE FIRST EPISTLE TO TIMOTHY.
