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1 Timothy 1:1. Paul, an Apostle of Jesus Christ by command of God our Savior. Since he intends to write laws to Timothy, he proclaims himself an apostle in order to make his word worthy of unquestioning acceptance. It is not mine, he says, that I will speak, but Him who sent me; look, be obedient. But since the title of the apostle was great, so that it would not seem that he was proud, he added: Not myself, he says, I admired this, but I have an urgent duty and am fulfilling the Master’s command. The expression “by command” is stronger than the expression “called.” Although nowhere did the Father give him a command, but Christ: “I will send,” it is said, “you far away among the Gentiles” (Acts 22:21), and also: “you must appear before Caesar” (Acts 27:24), and: “The Holy Spirit said: Separate for Me Barnabas and Saul” (Acts 13:2); but what belongs to the Son and the Spirit belongs, he says, also to the Father. Listen to what follows. And the Lord Jesus Christ, our hope. You see, this command is general. Pay attention to how David speaks of the Father: “the hope of all the ends of the earth” (Ps. 64:6) And the Apostle Paul himself says in another place: “we trust in the living God” (1 Tim. 4:10). And now the Son is called our hope (hope). Thus, the Father and the Son have everything in common. The apostle appropriately used these synonyms: “Savior” and “hope.” Since the teacher struggles with many difficulties, for all enmity is directed at him, so that when he falls, those under his supervision will quickly fall, as it is said: “strike the shepherd, and the sheep will be scattered” (Zech. 13:7), then we should not, he says, lose heart, for we have as a Savior not man, but God and the Father Himself, Who will soon deliver us from dangers. Therefore, we endure misfortunes, consoling ourselves with these two thoughts - either that we will soon get rid of them, or that we harbor better hopes, 1 Timothy 1:2. Timothy, a true son in the faith. That is, born by me through faith. The preposition “in” - εν - means “through,” as elsewhere the apostle says: “I have begotten you in Christ Jesus by the gospel” (1 Cor. 4:15). Praising him, he calls him not only a son, but also a “true” - true, because Timothy, more than others, retains similarities with him in faith, and because the Apostle Paul sincerely loved him. He very wisely added: “in faith,” in order to further inspire Timothy to it. For if from the beginning he showed such faith that he was worthy to be called the son of Paul, and a true son, then all the more should he now put on it, as if he were fully armored, so as not to be embarrassed and not to lose heart. To show courageous boldness is a matter of faith. Nowhere in other epistles did the apostle put the word “mercy,” but only here. This is because, out of great love, he asks for more for his son, as if fearing and trembling for him; He even gave him instructions regarding the stomach. Also because teachers need extreme mercy. From God our Father and Christ Jesus our Lord. Here again is consolation. For if God is our Father, then He takes care of us as if we were children. Consequently, He will have mercy and give grace, so that we all may benefit and have peace with our enemies. 1 Timothy 1:3. When I left for Macedonia, I asked you to stay in Ephesus. Notice how meek his speech was, how he spoke to him in the voice not of a teacher, but of a servant. He did not say: I commanded, but: “I asked.” This is how we should treat our disciples, but with those who are corrupt and not completely devoted - otherwise. The Apostle begs him to stay in Ephesus. For the message that he sent to the Ephesians was not enough: people do not treat the messages so carefully. However, perhaps this was before the message. It is assumed that then Paul made Timothy a bishop. This is probable, for he further says the following. And admonish some not to teach otherwise. He did not say: beg, but: “exhort,” which is more authoritative and strict. He did not call them by name, so as not to make them more shameless through reproof. “Teaching differently” means introducing different teachings. For among the Jews there were many false apostles, who, out of love for glory and out of a desire to be called teachers, persuaded the faithful to the Law of Moses. 1 Timothy 1:4. And they didn’t indulge in fables. He calls fables not the law itself, but observations and false dogmas. And endless genealogies. They usually listed grandfathers and great-grandfathers, dreaming of assigning them some historical glory. He called them “endless” either because they go back to distant times, or because they do not have any good purpose, or because they do not have clarity, are difficult to grasp and confused. It is likely that the apostle here also alludes to the Hellenes, for they have myths and genealogies in which they list their gods. Which produce more controversy (ἐκζητήσεις) than God's edification in faith. That is, God introduced such an economy so that everything in it would be accepted by faith, but they introduce research and upset this economy of God. Or that God wanted to give us great things and revealed an ineffable economy for us. This dispensation of His goodness is introduced by faith, and not by origin. Meanwhile, they carried out research. How can this be? How will we believe about the future? Research drives out faith. However, why did the Lord say: “seek and you will find” (Matthew 7:7)? and also: “search the scriptures” (John 5:39)? The first expression - “seek” - speaks of a petition, a strong desire; the second - “investigate” - means: study the true meaning of the Scriptures, learn them and stop all research. 1 Timothy 1:5. The purpose of exhortation is love from a pure heart. If you, he says, exhort not to teach otherwise, you will achieve this, namely love. If you introduce love into them, then every corrupt dogma will not find a place among them. Before, when there was no love, there was envy; from envy, lust for power; from the lust for power the desire to teach; hence heresies. But now it's not like that. He requires sincere love, love not in words, but “from the heart,” and a heart that is “pure” and not darkened by hypocrisy - love that is formed from spiritual disposition and compassion. And a good conscience and unfeigned faith. When thieves love thieves, it does not come from a good conscience, but from an evil one, and not from an unfeigned faith. He who sincerely believes in God will not allow himself to ever retreat from true love, for it embraces everyone. And the robber kills those passing by. From this you can conclude that whoever does not have love does not have faith. 1 Timothy 1:6. From which, having retreated (ἀστοχήσαντες), some have deviated into idle talk. The word ἀστοχήσαντες is used about those who shoot poorly. Therefore, here too, he says, art is needed in order to throw straight, and not past the target. But some have retreated from love and faith, and as a result have deviated into idle talk. And as this happens, he adds the following. 1 Timothy 1:7. Desiring to be teachers of the law. That is, suffering from lust for power and passion for glory. They would not be like this if they had love and faith. But not understanding either what they are talking about or what they are asserting. Here he accuses them of not knowing either the purpose of the law or the time until which it was destined to reign. But maybe they sinned out of ignorance, and therefore do not deserve condemnation? No! their ignorance came from the love of power and from the fact that they did not have love. For, he says, wanting to be legislators and teachers of the law, they do not pay attention to the truth, so that they themselves are guilty of their ignorance. What are they claiming? Perhaps about purifications and various other bodily actions observed according to the law. 1 Timothy 1:8. And we know that the law is good if someone uses it lawfully. That is, if someone not only explains it in words, but also fulfills it in practice. For whoever studies the provisions of the law and does not fulfill them makes use of the law lawlessly. Or, in other words, he who is brought to Christ by it uses the law lawfully. The law, not having the power to guide or justify, conveys the seeker of righteousness to Christ - and this is its goal: so that he who prefers Christ to the law uses the law lawfully, that is, as the law itself commands. 1 Timothy 1:9–10. Knowing that the law is not made for the righteous. Because he doesn't wait for the law to teach him what needs to be done. He knows this and is not afraid of punishment. By righteous here we mean one who has achieved perfection in virtue: who, not out of fear of the law, but for the sake of goodness itself, hates evil, who becomes all virtue and does more than the law requires, considering it unworthy to be guided by what threatens him with punishment; but living courageously by virtue, he becomes above everything characteristic of children; just as a doctor is useful to one who has wounds and who is sick, and not to one who is healthy, or a bit is necessary for a restless horse, and not for a quiet one. But for the lawless and disobedient, the wicked and sinners, the depraved and defiled, for those who insult father and mother, for murderers, for fornicators, homosexuals, predators (slanderers, bestiality), liars, perjurers. The apostle lists sins by type in order to make the guilty ashamed of their exclusive adherence to the law. And that’s exactly what the Jews were. They constantly bowed to idols, sacrificed children to the gods, attempted to stone Moses, their hands were stained with blood - weren’t they wicked and murderers? You will find all the other vices in them if you trace their history. That is why the law was given to them to restrain these vices. He says about this and in another place: the law “was given after because of transgressions” (Gal. 3:19). But the righteous, as they are no longer prone to crime, do not need the law. And for everything that is contrary to sound doctrine. Although what was said was enough, however, for the sake of completeness, the apostle said in general: “and for everything.” From this it becomes clear that such passions gain access from distorted dogmas, for all of them are contrary to sound teaching. 1 Timothy 1:11. According to the glorious gospel of the blessed God. So put this place in connection with the words: “contrary to sound teaching” (1 Tim. 1:10), which happens “according to the gospel.” And he calls it the gospel of glory for the sake of those who are ashamed of persecution and the sufferings of Christ, showing that both the sufferings of Christ and persecution constitute the glory of Christ, or else because the apostle calls the Gospel the gospel of glory, which hints at future glory. For if, he says, our present state is full of shame, but the future is glorious. And the Gospel proclaims this glory to us; for all the gospel relates to the future, and not to the present time. Or else the apostle speaks here about serving God, which the Gospel teaches us. To me, and not to the false apostles: their gospel is the gospel of dishonor, not glory. 1 Timothy 1:12. I thank him who gave me strength, Christ Jesus our Lord. Since he said: “which has been entrusted to me” (1 Tim. 1:11), so that it does not seem that he is vainglorious, he refers everything to God, and says: we must give thanks to Him who gave me the strength so that I would be able to take on such a burden. Indeed, it was not human strength to stand against daily dangers that threatened death. This is true humility: our humility is in words, and not in the depths of our souls. That He recognized me as faithful, appointing me to serve. Lest any of the infidels say: if everything belongs to God, and nothing is brought in from us, then why did He make Paul this way, but not Judas? - the apostle, eliminating this objection, says: God strengthened me not just like that, and not without discretion, but because I turned out to be faithful. He didn’t even say that, but: “He recognized me as faithful,” again hiding his merits. He does not claim, he says, that I was faithful, but that He recognized me as such. Where can you see this? Because He put me in ministry. For how would He place me if He did not see the ability in me? This is similar to how in houses, managers give thanks to their masters for the management entrusted to them, which they use as a sign that their masters consider them more worthy of trust than others. And God says about him: “he is My chosen vessel, to proclaim My name” (Acts 9:15). Thus, he was fit not only for preaching, but also to accomplish in deed what he was found fit for, for which he received strength from God. For whoever intends to preach the name of Christ, the great name, in order to imprint it in the souls of believers through preaching, needs considerable strength. This is done by the one who in everything is worthy of it and thinks, and speaks, and does: whoever is not like that does not do it. For how can one preach Christ who does not have Christ entirely within himself? Thus, Paul was faithful in everything, and took credit for nothing that belonged to the Lord; on the contrary, he called his own God’s. “I... have labored,” he says, “more than anyone else... not I, however, but the grace of God” (1 Cor. 15:10), and much like that. 1 Timothy 1:13. Me, who was formerly a detractor and a persecutor and an offender. Look how, describing his former life, he extols the mercy of God. Even when he speaks about the Jews, worthy of all contempt, he does not attribute anything like that to them, but about himself he tells the following: not only, he says, I myself was a blasphemer and not only strengthened evil in myself, but I also persecuted those who wanted to live piously, and not only did this, but with special bitterness. But he was pardoned because he acted in ignorance, in unbelief. He shows himself worthy of punishment, although God’s mercy also applies to such people. Why weren’t other Jews pardoned? Because they sinned not out of ignorance, but quite consciously. For “many,” he says, “believed in Him, but for the sake of the Pharisees they did not confess it... for they loved the glory of men more than the glory of God” (John 12:42-43). And Christ says: “How can you believe when you receive glory from one another?” (John 5:44). And the Jews themselves said to each other: “Do you see that you do not have time to do anything? the whole world follows Him” (John 12:19). They were always driven by the passion of ambition. And again, they themselves said: “Who can forgive sins except God alone?” (Luke 5:21). Then Jesus immediately did what they considered a sign of the power of God. So why didn't they believe? Is it really out of ignorance? But maybe someone will say: where was Paul then? – At the feet of Gamaliel, who had nothing to do with the rebellious crowd: he was minding his own business. How then did Paul imprison after this? He saw that the preaching was spreading, and, finally, he was prompted to this by zeal for the law, and the Jews did everything out of lust for power. But how did Paul, being so knowledgeable in the law, not know Christ through the Scriptures? This is why he condemns himself because he suffered from ignorance, which stemmed from unbelief, for which, he says, he was pardoned. 1 Timothy 1:14. The grace of our Lord (Jesus Christ) was revealed to me abundantly with faith and love in Christ Jesus. Having said many and great things about Christ’s love for mankind, that He had mercy on him, worthy of the most terrible punishment, he now says that He not only granted this, but also honored him with adoption, made him a brother, son, friend and co-heir: the grace of His love for mankind was thus abundantly revealed. But lest anyone say: since grace is everywhere, therefore there is no free will, the apostle adds: “with faith and love.” For, he says, I brought faith, believing that He could save me; and I myself also acquired love “in Christ Jesus”: because the author of my love for God is Christ, and not the law. This shows that love must be combined with faith. For the fulfillment of the commandments depends on love, as the Lord said: “If you love Me, keep My commandments” (John 14:15). 1 Timothy 1:15. It is true and worthy of all acceptance that Christ Jesus came into the world to save sinners. Having said above that He had mercy on me, the persecutor, he continues: do not be surprised and do not doubt the greatness of the gift. For this is why He came into the world, to save all sinners. So the word is true and worthy of acceptance. Because it is impossible not to trust what is given; on the contrary, since the goodness of the Giver is infinite, it deserves trust and acceptance. This is also directed against the Jews who are devoted to the law, to show them that without faith it is impossible to be saved. Why does he, having said in another place: “according to legal righteousness, blameless” (Phil. 3:6), now places himself as the first of sinners? Because before the righteousness in Christ, righteousness according to the law is now sin, since its time has already passed. While it had its time, it was true, just as at night the moon and a candle are light. But when Christ appeared like the sun, he eclipsed it. So, the one who uses the candle of legal truth, when the sun of Christ’s righteousness has risen, sins and acts unreasonably. And in another place the apostle says about this: “what is glorified is not even found to be glorious” (2 Cor. 3:10). 1 Timothy 1:16. But for this reason I received mercy, so that Jesus Christ in me first would show all long-suffering, as an example to those who will believe in Him for eternal life. Pay attention to his humility. For this purpose, he says, I have received mercy, so that none of those who have sinned will no longer despair, but will be in full hope of forgiveness, since the greatest of all sinners, Paul, receives salvation. By this the apostle shows that he himself did not deserve forgiveness, but for the sake of the salvation of others he was granted this love of God. He did not simply say: to show long-suffering in me, but “all long-suffering,” as if to say this: having sinned endlessly, I needed “all” mercy, “all” His love for mankind, and not partly, like those who sinned partly. “As an example,” he says, that is, for example, for consolation and for forgiveness of all who want to believe. 1 Timothy 1:17. To the King of the ages, the incorruptible, invisible, the only wise God, be honor and glory forever and ever. Amen. Since the apostle said very great things about the Son, namely, that He saves the desperate, so that no one would think that the Father is deprived of His glory, he gives Him glory too. All this is common to the Son. For He is also the King of the ages. If He is the Creator of the ages, then how is He not a king, incorruptible, invisible in Divinity, and the only wise one? He Himself is the wisdom of the Father. The same must be said about the Spirit. He said “to the only wise one” not to contrast the Father with the Son and the Spirit; no, but in order to show that although both angels and people have wisdom, God alone is truly wise, as the source of wisdom, and yet other creatures that have wisdom become partakers of it. “Honor and glory” not only in words, but also in deeds. Glory and honor bestowed in words only show us to be grateful, but glory and honor bestowed in deeds makes us imitators of Him - which is much more. God requires us to glorify Him and in words, so that we love Him, listen to and obey Him, and through this we ourselves benefit; just as someone who marvels at the glory of sunlight benefits himself by enjoying the light and using it in his affairs, and someone who does not use it causes damage and deprivation to himself. 1 Timothy 1:18. I am teaching you, [my] son ​​Timothy, in accordance with the prophecies that were made about you, such a testament. Since he used the word “testament,” and a will is something imperative, he added: “my son Timothy.” For I am not telling you this as a command, but as a son. He also said: “I teach” to explain the strictness of storage, because what we have is not ours, but God’s. Therefore, what He has given must be preserved. “According to the prophecies that were made about you.” The title of teacher and priest, being great, needs God’s direction in order for a worthy person to accept this title. Therefore, in ancient times, priests were chosen by prophecy, that is, by the inspiration of the Holy Spirit, for prophecy consists in expressing what exists at the present time. So Timothy was chosen to the priesthood. But since he speaks of many prophecies, meaning, perhaps, when he first accepted him as a disciple, and then when he circumcised him, and then when he ordained him, all this was accomplished with prophecy. Therefore he says: “I am teaching you... a will... in accordance with the prophecies that were made about you,” that is, turning my gaze to these prophecies, and as if taught by them what you should do, I convince you to walk worthy of them and not disgrace them. So that you fight in accordance with them, like a good warrior. What do I command you? so that you fight in them, that is, so that you do not circumvent their laws, but how they chose you and what they chose you for, “like a good warrior.” For there is also the evil service of a warrior, when someone uses his oud as an instrument for sin and uncleanness. The apostle remembered the army because he wanted to show that a strong war had been raised against everyone, and especially against the teacher. Therefore, one must stay awake and not show the slightest weakness on one’s part. 1 Timothy 1:19. Having faith and a good conscience. Do not think, he says, to be content only with the fact that according to the prophecies you have been appointed to the priesthood, but you must have faith so that you have the right to proclaim the word of truth, and a good conscience, or a life that is not shameful, from which a good conscience is based, so that you can preside over others beneficially. For just as a general must first be a good warrior, so the teacher himself must have what he demands from his students. Therefore, despite the fact that we are teachers, let us learn not to neglect the advice and instructions of those who are greater than us. Which some rejected and were shipwrecked in their faith. By the word “which,” obviously, we mean a good conscience. And rightly so. Because if life is unclean, then false dogmas continue from here. In order not to be tormented by the fear of the future, those who live wickedly convince themselves that everything with us is false. And he who deviates from faith and thinks about everything suffers shipwreck, despite the closeness of faith. For faith is a quiet pier, it keeps the mind calm, and research is the waves, which here and there, as during a shipwreck, quickly capture the mind and hit it against the rocks, or even drown it. 1 Timothy 1:20. Such are Hymenaeus and Alexander. Do you see that in those days there were people who taught incorrectly, who deviated from the faith, who indulged in research and speculation? Therefore, do not be discouraged now when you see such people, but resist them. whom I delivered to Satan, that they might learn (ῐνα παιδευθῶσιν) not to blaspheme. While teaching others, how can Satan not teach himself? However, the apostle did not say: so that he would teach them not to blaspheme, but: “so that they learn” (ῐνα παιδευθῶσιν). He does not do this, but this happens as a result of his actions. For just as executioners, being themselves notorious criminals, admonish others, so does the devil. But why didn’t Paul himself punish them, as he punished Barijesus and as Peter punished Ananias? In order to combine greater dishonor with the severity of punishment, to show that he commands Satan to be more terrible through this. Or better yet, the apostles themselves punished unbelievers so that they would know that they could not hide. For Ananias was also an unbeliever and also a testing one. Meanwhile, those who already knew this and then apostatized from the faith, they betrayed to Satan, showing them that they were protected not by their own strength, but by the care of them - the apostles. Or also the fact that those whom they wanted to correct were not punished themselves, but those who were incorrigible were punished themselves. How was the guilty person handed over to Satan? He was cast out from the general assembly, separated from the herd and handed over naked to the wolf. For just as in ancient times a cloud surrounded the tabernacle, so the Church of Christ is surrounded by the Holy Spirit. Consequently, whoever is outside the Church is also outside the Spirit and is therefore pitiful and easy to catch. This is the punishment of excommunication. And God Himself, giving sinners over to illness and disaster, teaches through this. “Being judged,” he says, “we are punished by the Lord” (1 Cor. 11:32). You see, to explore divine things through speculation is to blaspheme. It is an insult to divine things when anyone thinks that they are comprehensible to human understanding. You might be interested in: