He instructs Timothy and teaches him concerning the ordination of the episcopate and the diaconate, and all ecclesiastical discipline. Written from the city of Rome. Timothy was a bishop, a disciple of Paul; to him through his letters he gives authority to correct all ecclesiastical discipline, and to ordain bishops and deacons; moreover he instructs him how to answer the false apostles who disparage Paul, giving the reason that it is no wonder if he himself was saved from being a persecutor, since Christ came to free sinners. Finally he warns that those who teach otherwise are to be shunned and avoided by every means. CHAPTER ONE. 'Paul, an apostle of Christ.' He sets forth both the authority of the name and of the office.
'According to the command of God our Savior, and of Christ Jesus our hope.' Not according to my own presumption. At the same time he shows that the command of the Father and of the Son is one. 'To Timothy, beloved son in the faith.' Not in the flesh. 'Grace, mercy, and peace from God the Father and Christ Jesus our Lord. As I begged you to remain at Ephesus when I went into Macedonia, that you might charge certain ones not to teach otherwise.' Those whom he had foretold in Acts would enter as grievous wolves not sparing the flock. 'Nor give heed to fables.' Which he calls fables from Genesis, that is, according to the law, whence they are accused by the Lord, teaching the doctrines of men. 'And to endless genealogies, which furnish questions rather than the edification of God, which is in faith.'
The generations of the ancients, in which they claim for themselves the highest knowledge, if from the beginning they enumerate the generations: as superfluous is the contrariety of the deuterosis as is the anxiety over the generations. 'But the end of the precept is charity from a pure heart, and a good conscience, and faith unfeigned.' The love of God and of neighbor, on which nevertheless hang the law and the prophets. If this be from a pure heart, it is pleasing to God, and if nothing else be loved than what is to be loved. He added a good conscience, on account of hope: for he despairs of coming to that which he believes and loves, in whom is the scruple of a bad conscience. Thirdly: 'And faith,' he says, 'unfeigned': for if our faith lack falsehood, so that we do not love what is not to be
loved, and by living rightly we may hope for this, that in no way may our hope be deceived. 'And,' he says, 'a good conscience.' Let a pure conscience bear witness to charity, and to faith unfeigned. 'From which certain ones straying.' For there is a feigned faith, which is in words alone, either of heretics who seem to enter into the Church, or of feigned Catholics. 'Have turned aside to vain babbling, desiring to be teachers of the law' — into the vain babbling of worldly fables. 'Understanding neither the things they say, nor the things about which they affirm.' It is great folly to wish to affirm about things not understood, from greater things not understood. 'But we know that the law is good.' Against the Manichaeans he says to the Romans: 'The law indeed is holy, and the commandment holy.'
The law, as given by God for the quality of men. 'If one uses it lawfully: knowing this' — if one knows to whom, why, and for how long it is to be held, given spiritually. 'That the law is not laid down for the just, but for the unjust and the insubordinate.' If then it is so, there is no need of it for Christians, because they are justified through Christ, and have learned to avoid the occasions of sins. For why should it be said to these: 'You shall not kill,' since they are commanded not even to be angry, except that they may fulfill it spiritually? 'For the impious and sinners, the wicked and the defiled, patricides and matricides, murderers, fornicators, those who lie with males, kidnappers, liars, perjurers.' To all these it is given, that they may be called back from these crimes.
'And if there is anything else that is contrary to sound doctrine, which is according to the gospel of the glory of the blessed God, which was committed to me.' For there are many insane doctrines, which make men insane. The law is against those things that are contrary to the evangelical precepts: therefore why do they seek there something new, which they also have in the law? At the same time he shows that the law agrees with the Gospels. 'I give thanks to him.' Lest they should say, 'Who is he to whom it was committed?' — 'Who strengthened me in Christ Jesus our Lord.' When I was weak and useless. 'Because he counted me faithful, putting me in the ministry' — for the placing in the ministry. 'Who before was a blasphemer, and a persecutor, and contumelious, but I obtained mercy.'
The just man indeed is at the outset his own accuser, so that when the adversary begins, he may be put to shame. But this man said this truly, as we read in Acts. 'Because I did it ignorantly.' Those who sin in ignorance sin more lightly. 'In unbelief' — in which I had been born. 'But the grace of our Lord superabounded, with faith and love.' So abundant was his grace, or is, that it overcame the heap of my iniquities, and gave me both faith and love, that I might serve not from necessity but from charity. 'Which is in Christ Jesus.' Through Christ, who forgave me greater things: for it was not in my nature. 'And it is a faithful saying, and worthy of all acceptance: that Christ Jesus came into the world.' Whom all believe, and whom the consciences of all acknowledge to be true.
'To save sinners.' Therefore he saved me too among the rest of the sinners. 'Of whom I am the first.' 'I am' is often put for 'I was.' 'But for this cause I obtained mercy, that in me first Christ Jesus might show forth' — as David says: 'I will teach the unjust your ways, and the impious shall be converted to you' — namely, if you indulge me, I will teach that no one ought to despair. 'All patience.' Which he not only grants even to persecutors, but even confers the honor of apostleship. 'For the information of those who shall believe in him unto life eternal.' That no one may despair. 'Now to the King of the ages, immortal, invisible, the only God.' Who granted pardon to me who did not deserve it. 'Honor and glory, forever and ever. Amen.'
A king of a short time, and mortal, and visible and comprehensible, has partners in temporal honor and glory, not eternal. 'This precept' — this teaching. Thus far concerning his own state: now he gives authority to teach. 'I commit to you, son Timothy, according to the prophecies going before upon you.' Because even before this you had this grace. 'That you may wage in them a good warfare.' Good warfare is that in which one fights against the devil and the vices, and obeys the will of God. 'Having faith and a good conscience.' Perfect faith in Christ, and a good conscience in conduct or doctrine. 'Which some rejecting have made shipwreck concerning the faith: of whom are Hymenaeus and Alexander.'
Not holding it whole, being already entangled in vices, staining both faith and life. 'Whom I have delivered to Satan, that they may learn not to blaspheme.' That from the present chastisement they may learn not to deny the future judgment. They were delivered for amendment, not for destruction, and so that others might be terrified by their example. CHAPTER II. 'I exhort therefore, first of all, that supplications, prayers, petitions be made.' A supplication is stronger than a prayer. Again, otherwise: Supplications are made for past or present sins; prayers, for obtaining the things we hope for; petitions, when we intervene for others; thanksgivings, when we obtain the things we ask; or certainly, when for God's immense benefits we render thanks and praises. 'Thanksgivings.'
Let us give thanks to him who made us worthy to obtain even for others. 'For all men' — to pray even for persecutors. 'For kings and all who are in high position, that we may lead a quiet and tranquil life in all piety and chastity.' That they may know God, or that they may hold the nations subject: for in their peace our rest consists; for if they are Christians, the assault of persecution will cease. 'For this is good and acceptable before God our Savior.' That you too, like him, may desire all men to be saved. 'Who wills all men.' Hence it is proved that God forces no one to perish; but he who perishes, perishes by his own merit; and those who are saved are saved by the grace and mercy of God.
For according to the figure of synecdoche here, 'all,' we ought to take the whole from a part. 'He wills them to be saved.' But why are not all saved? Because God is just and merciful; that many are damned is the fault of those who perish; that many are saved is the gift of the Savior. For that the guilty be damned, the justice of God is blameless; that the guilty be justified is the ineffable grace of God: for by many benefits they are hardened. 'And to come to the knowledge of the truth.' It is certain that God wills all good things; but men are cast headlong into evils by their own fault. For the one God, Father and Son and Holy Spirit, is the God of all men: and therefore he desires all whom he made to be saved. But whoever are saved, are saved by his gift.
Let it suffice for us that there is no iniquity with God, and that his judgments are inscrutable. 'One also is the mediator of God and men.' As there is one God, so also one mediator, that is, no such mediator, neither Moses nor any of the prophets. 'The man Christ Jesus.' Against the Manichaeans: because he was about to speak of the betrayer, he therefore named only the man. 'Who gave himself a redemption for all.' The blood of Christ was indeed poured out for all, but it profits believers; to unbelievers, however, it will be unto condemnation: as elsewhere he himself says, 'To some we are the odor of life unto life; to others the odor of death unto death.' 'Whose testimony was confirmed in his own times.' Because the prophets too in their own times were for a testimony.
'Last of all he sent to them his Son.' 'Unto which I am appointed a preacher and an apostle' — for a testimony that Jesus is the Son of God. 'I speak the truth, I do not lie, a teacher of the Gentiles in faith and truth; I will therefore that men pray in every place.' As master of the Gentiles he gives a law of praying: he would never have laid down a rule about prayer, unless some question about it had begun to be raised by the Jews, who wished to adore only in the temple, which was at Jerusalem. 'Lifting up.' The lifting up of hands is an attestation of innocence. 'Pure hands' — from slaughter and blood, from every evil work. 'Without anger and contention' — not only in work. 'Likewise also women.' In all the things he said about men. 'In decent attire, with modesty and sobriety.' These are the ornaments of a Christian woman.
'Adorning themselves not with braided hair.' She ought not to furnish an occasion for lust. 'Or gold, or pearls.' Which are the ornaments of the earth, whose god man is. 'Or costly apparel.' By which not even a single person is warmed, whereas of the same material very many could be clothed. 'But, as befits women professing chastity, through good works.' These, then, are the marks of women who do not profess but deny chastity. 'Let a woman learn in silence with all subjection.' Let her indeed learn, but with all humility and silence. 'But I do not permit a woman to teach.' She ought not to teach a man. However, he himself said that younger women ought to be taught by the elder; but a son, a husband, or a brother she can admonish privately. 'Nor to have dominion over a man.'
By usurping the office of teaching, or by setting herself before her husband. But she is to remain in silence. That women should not speak in church. 'For Adam was formed first, then Eve.' He gives the reasons why he wishes them to be subject: namely, because they are both later in order and prior in fault. 'And Adam was not deceived' — that is, by the serpent. 'But the woman, being deceived, fell into transgression' — the transgression of the commandment; yet let not the woman despair on this account, for through baptism she too shall be saved. 'And she shall be saved through the bearing of children.' Not Eve, but the woman: for Eve was brought forward as an example, and it was not spoken properly of her; through the bearing of children, that is, by nurturing them, and not by killing or aborting them. 'If she shall continue.' Just as above he passed from the plural number to the singular,
so here too he returns to the plural. But how shall the righteousness of the righteous be upon him alone, and how shall Noah, Job, and Daniel deliver their sons and daughters, if it is through her children that Eve shall be saved? Rather, all women shall be saved in this way, if they continue in the faith of Christ, in good works, with faith, chastity, and love pleasing to God. 'And in love' — of God and of neighbour. 'And in sanctification' — of mind and body. 'Sanctify yourselves for three days, and do not draw near to a woman.' Therefore chastity is called sanctification. 'With sobriety' — because without sobriety it is hard to guard. CHAPTER III. 'It is a faithful saying: if any man desire the office of a bishop.' Concerning the one to be ordained he here speaks, what manner of man ought to be chosen:
first he instructs the laity of both sexes, since from among them too men are chosen for the priesthood. 'He desireth a good work.' He said 'a work,' not 'an honour.' 'A bishop then must be blameless.' As he said to Titus, 'without crime': generally first, and afterward the individual members themselves are distinguished. 'The husband of one wife. Vigilant' — if this is not permitted to him, which is permitted even to a layman, what is to be thought concerning the rest? 'Sober' — from all drunkenness. 'Prudent, of good behaviour, given to hospitality' — with all spiritual ornaments. 'A teacher' — so that he may teach as much by word as by example. If all ought to know how to answer every man, how much more the priest, from whose mouth they shall seek the law, since he is the angel of the Lord Almighty? 'Not given to wine.'
So that he may be able confidently to teach sobriety. 'No striker, but modest; not quarrelsome' — whether that he be not petulant in his conduct, or that he wound not the consciences of the weak by his example. 'Not covetous' — for covetousness provokes to strife and quarrels. 'One that ruleth well his own house, having his children in subjection with all chastity.' He himself explains this in what follows. That is, if he has reared his children in chastity and humility, so that in this his diligence may be proven: for if he has not known how to instruct his few sons, how shall he govern so many sons of God, that is, the whole people, whose characters are as varied as their number? 'But if a man know not how to rule his own house, how shall he have care of the Church of God?' — so that he not admonish them thus negligently.
But if, though well reared, they have grown insolent, the fault will not be the father's. 'Not a novice' — one newly born again. 'Lest, being lifted up with pride' — because through ignorance he may quickly be exalted, and suppose that he has undertaken not so much an office of humility as an administration of worldly affairs; and because, his sins having been remitted in the font and he but recently taken on, pride may be born in him from this. 'He fall into the judgment of the devil' — who was cast down through pride. 'Moreover he must have a good report.' 'Be without offence to Jews and Greeks and to the Churches of God.' For all men know naturally to condemn vices and to praise virtues. 'From them that are without' — outside the Church — 'lest he fall into reproach and the snare of the devil.'
Lest through him the devil ensnare many who might have become Christians. 'Deacons.' It is asked why he made no mention of presbyters: but in the bishops he included the presbyters also, because it is the second, and almost one and the same, grade, as is proven by many testimonies of the Scriptures. 'Likewise chaste, temperate' — blameless. 'Not double-tongued' — lest they curse; for this is to double the office of a single tongue; or, uttering one thing in the heart, another with the mouth. 'Not given to much wine.' He conceded a little for necessity, because he denied much. 'Not seeking filthy lucre.' Filthy lucre is to seek earthly wealth from the heavenly sacraments. 'Holding the mystery of faith in a pure conscience.'
The mystery of faith is that the passion of Christ is the remedy of human salvation. If therefore he understands this purely, he is not confounded by the lowly things of Christ; or, so that for this reason alone, that it must be preached, he does not reckon godliness to be a means of gain. 'And let these also first be proved, and so let them minister.' Not only the bishop, but these too. 'Having no crime.' He said it is a crime if a priest or Levite should have less of any of these virtues of Christ; or certainly it refers to the capital sins. It is to be noted that he did not say 'having no sin.' 'Their wives likewise chaste, not slanderers, sober.' He commands that they be chosen in the same way as deacons. From which it is manifest that he speaks of those whom in the East they call deaconesses. 'Faithful in all things.'
Doubting in nothing. 'Let the deacons be the husbands of one wife.' Not that, if they had none, they should take one; but that they should not have had two: for if a wife makes a man worthier, why should not those twice married also be ordained? 'Who rule their children well, and their own houses.' He repeats what he had said too briefly. 'For they that have ministered well shall acquire to themselves a good degree.' For there are lesser degrees. Here he used 'good' for 'great.' 'And much confidence in the faith which is in Christ Jesus' — both toward God in praying, and toward men in teaching. 'These things I write to thee, son Timothy, hoping to come to thee shortly' — and to instruct thee more fully. 'But if I tarry, that thou mayest know how thou oughtest to behave thyself in the house of God' — so that thou mayest have authority to order all things rightly on my behalf.
'Which is the Church of the living God, the pillar and ground of the truth.' In which alone now the truth stands established, and which alone sustains the whole edifice of the truth. 'And manifestly great is the sacrament of godliness' — the Incarnation of Christ, through which godliness has been wrought in all things. 'Which was manifested in the flesh' — so long as the Word was made flesh. 'Justified in the Spirit' — 'The Spirit of God shall come upon thee; therefore also that Holy thing which shall be born of thee shall be called the Son of God.' 'Appeared unto angels' — when the multitude of angels said, 'Glory to God in the highest,' and when they ministered to Him in the wilderness. 'Preached unto the Gentiles' — as Simeon said, 'a light to the revelation of the Gentiles.' 'Believed on in the world' — by both peoples. 'Received up in glory.'
'While the apostles looked on, He was taken up into heaven.' CHAPTER IV. 'Now the Spirit saith that in the last times some shall depart from the faith, giving heed to spirits of error.' These things the Holy Spirit says, after the manner of the prophets. 'And to doctrines of devils.' Every heretical doctrine is composed by the craft of devils. 'Speaking lies in hypocrisy, and having their conscience seared.' They speak in hypocrisy who, while they fear not to commit fornication, yet wish to appear so chaste that they even condemn marriage, and so abstinent that they judge one who eats sparingly of God's creature, while they themselves give themselves over to feasting. But Paul so preaches chastity and abstinence that he condemns neither nature nor the creature:
to the one he exhorts the stronger, the other he concedes to the weak. For those men did this not out of love of chastity and abstinence, but to cast a shadow over his preaching, wishing to appear more righteous and holier than he who, for the sake of children, allowed lawful marriages, lest they incur the crime of fornication. Those men, moreover, while feigning chastity, were acting against it. 'Forbidding to marry; to abstain from meats, which God hath created to be received with thanksgiving by them that believe and have known the truth: for every creature of God is good, and nothing to be refused that is received with thanksgiving. For it is sanctified by the word of God and prayer.'
If you attend to the proper sense of the words, some monstrous kind of preaching, I know not what, will be preached, so that they forbid both to marry and to abstain, saying these things which follow. 'Putting these things before the brethren, thou shalt be a good minister of Christ Jesus' — keeping the balance in all things, and dispensing all things reasonably and moderately. 'Nourished up in the words of faith, and of the good doctrine which thou hast attained' — because from infancy he had been trained in the sacred writings, that is, of the Law. 'But avoid foolish and old wives' fables' — not fitting for religion or faith. 'Exercise thyself unto godliness.' Godliness is even to relieve another out of one's own tribulation, as the widow of Zarephath did for Elijah. 'For bodily exercise'—
of foods, of baths, and of other such things, or the labour of the body — 'is profitable for a little' — for a little time. 'But godliness is profitable unto all things, having promise in place of the life that now is, and of that which is to come.' Godliness is profitable both for the present time and for that to come. That same widow was both fed in the present, and her reward remains in heaven. 'It is a faithful saying, and worthy of all acceptation' — true before the consciences of all, and one which no man resists. 'For therein we labour and are reviled.' For since it is certain in the judgment of all that we have committed nothing worthy of hatred, what else follows but that we are blasphemed because of an unlike manner of life? 'Because we have hoped in the living God' — and by hoping we guard righteousness. 'Who is the Saviour of all men' — in the present. 'Especially of the faithful.'
On whom He will bestow eternal salvation. 'Come, ye blessed.' 'For the Lord knoweth them that are His.' 'These things command and teach.' Command, that they do them, and teach how and why they are to be done, that is, for the reward of eternal life. 'Let no man despise thy youth.' So act, that thou be held in admiration rather than in contempt. 'But be thou an example of the faithful.' It is a small thing to be an example to unbelievers, among whom he who commits no graver crimes is reckoned great. But this is a great thing, to show oneself such that even the perfect may make progress through him. 'In word, in conversation, in charity' — that is, in doctrine. He wishes therefore to offer the faithful an example of the word, so that we speak nothing other than the word of God:
which pertains especially to all, but most of all to priests and the religious. 'In the catholic faith. In chastity' — whose marks are displayed by the plainness of dress. 'Till I come, attend unto reading.' Be careful to understand what thou readest; attend to this, and do what thou readest. 'To exhortation, to doctrine.' Exhort, that it be done; teach how obscure things are to be understood, or how the things that are read may be done. 'Neglect not the grace that is in thee, which was given thee.' He neglects the grace who does not employ the talent he has received. 'By prophecy with the laying on of the hands of the presbytery.' He had the grace of prophecy or of teaching with the ordination of the episcopate; or, with the ordination he had received grace, whether of teaching or of understanding. 'Meditate upon these things.'
For continual meditation begets all progress. 'Be in these things.' For not everyone who meditates is in the very things upon which he meditates. 'That thy progress may be manifest to all.' Then will progress be manifest, if thou art always attentive in meditation. 'Take heed to thyself and to doctrine.' First to thyself, then to doctrine: careful in both, that thou both save thyself by thy life, and save them by doctrine confirmed by example. 'Continue in these things: for in doing this thou shalt both save thyself, and them that hear thee' — those whom thou teachest. CHAPTER V. 'Rebuke not an elder, but entreat him as a father.' Lest, taking ill the rebuke of a younger man, he be exasperated and make no progress; but that by his own example, as it were, he may edify the younger ones. 'The younger men as brethren.'
Brethren are admonished more freely, as being of the same age; and likewise sisters. 'The elder women as mothers' — with reverence. 'The younger as sisters, in all chastity' — both of mind and body. 'Honour widows, that are widows indeed.' They are to be honoured by ministering necessities to them, or by affording them comfort. 'But if any widow have children or nephews.' He defined true widows as those forsaken by all, and stripped of all worldly cares. 'Let her learn first to govern her own house, and to requite in turn her parents: for this is acceptable before God.' Let her govern her house so long as she teaches her little children or grandchildren, that what she received from her parents she may repay to her children:
yet in such a way that she does not thereby seek an excuse for avarice, but keeps only a sufficiency for herself and her children, nor gives them occasion to live wantonly in the world. 'But she that is a widow indeed and desolate, hopeth in the Lord.' Such are to be honoured. 'And continueth in supplications and prayers night and day' — as did Anna the daughter of Phanuel. 'For she that liveth in pleasures is dead while she liveth.' 'And this give in charge, that they may be blameless.' Here he touches upon the widows of our own time, who, while they do not clothe a man of their own nature with any kind of rag, adorn their walls with costly slabs of marble. Pleasures are whatever exceeds the measure of nature. 'But if any provide not for his own, and especially for those of his own house, he hath denied the faith.'
If anyone casts off widows, or orphans, or the poor, and especially his parents. 'He is worse than an infidel.' Because even they have piety toward their neighbours. 'If any widow leaves children as orphans, she is also worse than an infidel.' It is to be noted that some Christians are worse than infidels. 'Let a widow be chosen.' Those whom he calls deaconesses he wished to be chosen such as would be an example to all. 'Not less than sixty years old' — from among the greater number of widows. 'Having been the wife of one man, well reported of for good works.' If from the time of her widowhood she has kept all these things. 'If she has brought up children' — if she has reared those born to her, and by not accepting abortion, nor killing the one already born. 'If she has received strangers, if she has washed the saints' feet.'
If she has not only received them into hospitality, but has even washed their feet with her own hands, which delicate women scarcely do. 'If she has relieved those suffering tribulation' — those placed in prison or the sick. 'If she has diligently followed every good work.' He concluded briefly. 'But the younger widows avoid.' Avoid ordaining them, lest an evil example come to be in place of a good one; or, do not choose them for ministry; or certainly, flee familiarity with them. 'For when they have grown wanton against Christ, they wish to marry' — through incontinence; or certainly, when they begin to be dishonoured, saying that they wish to marry only in the Lord. 'Having damnation, because they have made void their first faith.' Because they have made unlawful for themselves what was lawful, by vowing chastity.