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1 TIMOTHY i, 1, 2.
"Paul, an Apostle of Jesus Christ by the commandment of God our
Saviour, and Lord Jesus Christ, which is our hope; unto
Timothy, my own son in the faith: Grace, mercy, and peace, from
God our Father and Jesus Christ our Lord." [The R. V. omits
kuriou and translates: Christ Jesus our hope, ths elpidos hmpn I.
GREAT and admirable is the dignity of an Apostle, and we find
Paul constantly setting forth the causes of it, not as if he took the
honor to himself, but as intrusted with it, and being under the
necessity of so doing. For when he speaks of himself as "called,"
and that "by the will of God," and again elsewhere, "a necessity
is laid upon me" (1 Cor. ix. 16), and when he says, "for
this I was separated," by these expressions all idea of arrogance and
ambition is removed. For as he deserves the severest blame, who
intrudes into an office which is not given him of God, so he who
refuses, and shrinks from it when offered to him, incurs blame of
another kind, that of rebellion and disobedience. Therefore Paul,
in the beginning of this Epistle, thus expresses himself, "Paul,
an Apostle of Jesus Christ by the commandment of God." He does
not say here, "Paul called," but "by commandment." He begins in
this manner, that Timothy may not feel any human infirmity from
supposing that Paul addresses him on the same terms as his disciples.
But where is this commandment given? We read in the Acts of the
Apostles: "The Spirit said, Separate me Paul and Barnabas."
(Acts xiii. 2.) And everywhere in his writings Paul adds the
name of Apostle, to instruct his hearers not to consider the doctrines
he delivered as proceeding from man. For an Apostle can say nothing
of his own, and by calling himself an Apostle, he at once refers his
hearers to Him that sent him. In all his Epistles therefore he
begins by assuming this title, thus giving authority to his words, as
here he says, "Paul, an Apostle of Jesus Christ according to the
commandment of God our Saviour." Now it does not appear that the
Father anywhere commanded him. It is everywhere Christ who addresses
him. Thus, "He said unto me, Depart, for I will send thee far
hence unto the Gentiles" (Acts xxii. 21); and again, "Thou
must be brought before C sar." (Acts xxvii. 24.) But whatever
the Son commands, this he considers to be the commandment of the
Father, as those of the Spirit are the commandments of the Son.
For he was sent by the Spirit, he was separated by the Spirit, and
this he says was the commandment of God. What then? does it derogate
from the power of the Son, that His Apostle was sent forth by the
commandment of the Father? By no means. For observe, how he
represents the power as common to both. For having said, "according
to the commandment of God our Saviour"; he adds, "and Lord Jesus
Christ, our hope."
And observe, with what propriety he applies the titles. And indeed,
the Psalmist applies this to the Father, saying, "The hope of all
the ends of the earth." (Ps. lxiv. 5.) And again, the blessed
Paul in another place writes, "For therefore we both labor, and
suffer reproach, because we have hope in the living God." The
teacher must suffer dangers even more than the disciple. "For I will
smite the shepherd, (he says,) "and the sheep shall be scattered
abroad." (Zech. xiii. 7.) Therefore the devil rages with
greater violence against teachers, because by their destruction the
flock also is scattered.
For by slaying the sheep, he has lessened the flock, but when he has
made away with the shepherd, he has ruined the whole flock, so that he
the rather assaults him, as working greater mischief by a less effort;
and in one soul effecting the ruin of all. For this reason Paul, at
the beginning, elevates and encourages the soul of Timothy, by
saying, We have God for our Saviour and Christ for our hope. We
suffer much, but our hopes are great; we are exposed to snares and
perils, but to save us we have not man but God. Our Saviour is not
weak, for He is God, and whatever be our dangers they will not
overcome us; nor is our hope made ashamed, for it is Christ. For in
two ways we are enabled to bear up against dangers, when we are either
speedily delivered from them, or supposed by good hopes under them.
But Paul never calls himself the Apostle of the Father, but always
of Christ. Because he makes everything common to both. The Gospel
itself he calls "the Gospel of God." And ent are as nothing.
"Unto Timothy, my own son in the faith."
This too is encouraging. For if he evinced such faith as to be called
peculiarly Paul's "own" son, he might be confident also with
respect to the future. For it is the part of faith not to be cast down
or disturbed, though circumstances occur that seem contrary to the
promises. But observe he says, "my son," and even "mine own
son," and yet he is not of the same substance.
But what? was he of irrational kind? "Well," says one, "he was
not of Paul, so this does not imply 'being of' another." What
then? was he of another substance neither was it so, for after saying
"mine own son," he adds, "in the faith," to show that he was
really "his own son," and truly from him. There was no difference.
The likeness he bore to him was in respect to his faith, as in human
births there is a likeness in respect of substance The son is like the
father in human beings, but with respect to God the proximity is
greater. For here a father and a son, though of the same substance,
differ in many particulars, as in color, figure, understanding,
age, bent of mind, endowments of soul and body, and in many other
things they may be like or unlike, but there is no such dissimilarity
in the divine Essence. "By commandment." This is a stronger ex-
son," in like manner he says to the Corinthians, "in Christ Jesus
I have begotten you," i.e. in faith; but he adds the word
"own," to show his particular likeness to himself, as well as his
own love and great affection for him. Notice again the "in" applied
to the faith. "My own son," he says, "in the faith." See what
an honorable distinction, in that he calls him not only his "son,"
but his "own" son.
Ver. 2. "Grace, mercy, and peace from God our Father and
Jesus Christ our Lord."
Why is mercy mentioned here, and not in the other Epistles? This is
a further mark of his affection. Upon his son he invokes greater
blessings, with the anxious apprehension of a parent. For such was
his anxiety, that he gives directions to Timothy, which he has done
in no other case, to attend to his bodily health; where he says,
"Use a little wine for thy stomach's sake, and thine often
infirmities" (1 Tim. v. 23.) Teachers indeed stand more in
need of mercy.
"From God our Father," he says, "and Jesus Christ our
Lord."
Here too is consolation. For if God is our Father, He cares for
us as sons, as Christ says, "What man is there of you, whom if his
son ask bread, will he give him a stone?" (Matt. vii. 9.)
Ver. 3. "As I besought thee to abide still at Ephesus, when I
went into Macedonia."
Observe the gentleness of the expression, more like that of a servant
than of a master. For he does not say "I commanded," or "bade"
or even "exhorted," but "I besought thee." But this tone is not
for all: only meek and virtuous disciples are to be treated thus. The
corrupt and insincere are to be dealt with in a different manner, as
Paul himself elsewhere directs, "Rebuke them with all authority"
(Tit. ii. 15); and here he says "charge," not "beseech,"
but "charge some that they teach no other doctrine" What means this?
That Paul's Epistle which he sent them was not sufficient? Nay,
it was sufficient; but men are apt sometimes to slight Epistles, or
perhaps this may have been before the Epistles were written. He had
himself passed some time in that city. There was the temple of
Diana, and there he had been exposed to those great sufferings. For
after the assembly in the Theater had been dissolved, and he had
called to him and exhorted the disciples, he found it necessary to sail
away, though afterwards he returned to them. It were worth enquiry,
whether he stationed Timothy there at that time. For he says, that
"thou mightest charge some that they teach no other doctrine": he
does not mention the persons by name, that he might not, by the
openness of his rebuke, render them more shameless. There were in
that city certain false Apostles of the Jews, who wished to oblige
the faithful to observe the Jewish law, a fault he is everywhere
position to him. This is meant by "teaching another doctrine."
Ver. 4. "Neither give heed to fables and endless genealogies."
By "fables" he does not mean the law; far from it; but inventions
and forgeries and counterfeit doctrines. For, it seems, the Jews
wasted their whole discourse on these unprofitable points. knowledge
and research. "That thou mightest charge some," he says, "that
they teach no other doctrine, neither give heed to fables and endless
genealogies." Why does he call them "endless"? It is because they
had no end, or none of any use, or none easy for us to apprehend.
Mark how he disapproves of questioning. For where faith exists,
there is no need of question. Where there is no room for curiosity,
questions are superfluous. Questioning is the subversion of faith.
For he that seeks has not yet found. He who questions cannot
believe. Therefore it is his advice that we should not be occupied
with questions, since if we question, it is not faith; for faith sets
reasoning at rest. But why then does Christ say, "Seek and ye
shall find, knock and it shall be opened unto you" (Matt. vii.
7); and, "Search the Scriptures, for in them ye think ye have
eternal life"? (John v. 39.) The seeking there is meant of
prayer and vehement desire, and He bids "search the Scriptures,"
not to introduce the labors of questioning, but to end them, that we
may ascertain and settle their true meaning, not that we may be ever
questioning, but that we may have done with it. And he justly said,
"Charge some that they teach no other doctrine, neither give heed to
fables, and endless genealogies, which minister questions rather than
the dispensation of God in faith." Justly has he which is the best
medicine of our souls. This questioning therefore is opposed to the
dispensation of God. For what is dispensed by faith? To recede His
mercies and become better men; to doubt and dispute of nothing; but to
repose in confidence. For what "ministers questions" displaces faith
and that which faith hath wrought and builded. Christ has said that we
must be saved by faith; this these teachers questioned and even
denied. For since the announcement was present, but the issue of it
future, faith was required. But they bring preoccupied by legal
observances threw impediments in the way of faith. He seems also here
to glance at the Greeks, where he speaks of "fables and
genealogies," for they enumerated their Gods.
MORAL. Let us not then give heed to questions. For we were
called Faithful, that we might unhesitatingly believe what is
delivered to us, and entertain no doubt. For if the things asserted
were human, we ought to examine them; but since they are of God,
they are only to be revered and believed. If we believe not, how
shall we be persuaded of the existence of a God? For how knowest thou
that there is a God, when thou callest Him to account? The Him
without proofs and demonstrations. Even the Greeks know this; for
they believed their Gods telling them, saith one, even without
proof; and what?--That they were the off- sorcerer, (I speak of
Pythagoras,) they acted in like manner, for of him it was said, He
said it. And over their temples was an image of Silence, and her
finger on her mouth, compressing her lips, and significantly exhorting
all that passed by to be silent. And were their doctrines so sacred,
and are ours less so? and even to be ridiculed? What extreme madness
is this! The tenets of the Greeks indeed are rightly questioned.
For they were of that nature, being but disputes, conflicts of
reasonings, and doubts, and conclusions. But ours are far from all
these. For human wisdom invented theirs, but ours were taught by the
grace of the Spirit. Their doctrines are madness and folly, ours are
true wisdom. In their case there is neither teacher nor scholar; but
all alike are disputants. Here whether teacher or scholar, each is to
learn of him from whom he ought to learn, and not to doubt, but obey;
not to dispute, but be lieve. For all the ancients obtained a good
report through faith, and without this everything is subverted. And
why do I speak of it in heavenly things? We shall find upon
examination that earthly things depend upon it no less. For without
this there would be no trade nor contracts, nor anything of the sort.
And if it be so necessary here in things that are false, how much more
in those. doctrines, such, for instance, as relate to nativity and
fate. If you believe that there is a resurrection and a judgment, you
will be able to expel from your mind all those false opinions. Believe
that there is a just God, and you will not believe that there can be
an unjust nativity. Believe that there is a God, and a Providence,
and you will not believe that there can be a nativity, that holds alI
things together. Believe that there is a place of punishment, and a
Kingdom, and you will not brave in a nativity that takes away our free
agency, and subjects us to necessity and force. Neither sow, nor
plant, nor according to the course of nativity! What need have we
more of Prayer? And why should you deserve to be a Christian, if
there be this nativity? for you will not then be responsible. And
whence proceed the arts of life? are these too from nativity? Yes,
you say, and it is fated to one to become wise with labor. But can
you show me one who has learnt an art without labor? You cannot. It
is not then from nativity but from labor that he derives his skill.
But why does a man who is corrupt and wicked become rich, without
inheriting it from raise, always arguing upon wealth and poverty, and
never taking the case of vice and virtue. Now in this question talk
not of that, but show me a man who has become bad, whilst he was
striving to be good; or one that, without striving, has become good.
For if Fate has any power, its power should be shown in the most
important things; in vice and virtue, not in poverty and riches.
Again you ask, why is one man sickly and another healthy? why is one
honored, another disgraced? Why does ever thing succeed well with
this man, whilst another meets with nothing but failure and
impediments? Lay aside the notion of nativity, and you will know.
Believe firmly that there is a God and a Providence, and all these
things will be cleared up. "But I cannot," you say, "conceive
that honest man, and not to the virtuous? How can I believe this?
for there must be facts to ground belief." Well then, do these cases
proceed from a nativity that was just, or unjust? "Unjust," you
say. Who then made it? "Not God," you say, "it was
unbegotten." But how can the unbegotten produce these things? for
they are contradictions. "These things are not then in any wise the
works of God." Shall we then enquire who made the earth, the sea,
the heavens, the seasons? "Nativity," you answer. Did nativity
then produce in things inanimate such order and harmony, but in us,
for whom these things were made, so much disorder? As if one, in
building a house, should be careful to make it magnificent, but bestow
not a thought upon his household. But who preserves the succession of
the seasons? Who established the regular laws of nature? Who
appointed the courses of day and night? These things are superior to
any such nativity. "But these," you say, "came to be of
themselves." And yet how can such a well-ordered system spring up of
itself?
"But whence" you say "come the rich, the healthy, the renowned,
and how are some made rich by covetousness, some by inheritance, some
by violence? and why does God suffer the wicked to be prosperous?"
We answer, Because the retribution, according to the desert of
each, does not take place here, but is reserved for hereafter. Show
me any such thing taking place Then! "Well," say you, "give me
here, and I do not look for hereafter." But it is because you seek
here, that you receive not. For if when earthly enjoyment is not
within your reach, you seek present things so eagerly as to prefer them
to future, what would you do if you were in possession of unmixed
pleasure? God therefore shows you that these things are nothing, and
indifferent; for if they were not indifferent, He would not below
them on such men. You will own that it is a matter of indifference
whether one be tall or short, black or white; so is it whether one be
rich or poor. For, tell me, are not things necessary bestowed on all
equally, as the capacity for virtue, the distribution of spiritual
gifts? If you understood aright the mercies of God, you would not
complain of wanting worldly things, whilst you enjoyed these best gifts
equally with others; and knowing that equal distribution you would not
desire superi ority in the rest. As if a servant enjoying from his
master's bounty food, clothing, and lodging, and all other
necessaries equally with his fellow- this reason it is, that God
withdraws those things fore us, to extinguish this madness, and
transfer our affections from them to heaven. But nevertheless we do
not learn wisdom. As if a child possessing a toy, should prefer it to
things necessary, and his father, to lead him against his will to what
was better for him, should deprive him of his toy; so God takes these
things from us, that He may lead us to heaven. If you ask then why
He permits the wicked to be rich, it is because they are not high in
His esteem. And if the righteous too are rich, it is rather that He
allows it to be, than that He makes them so. they might gain wealth,
do not seek wealth; when they might enjoy health, mortify their
bodies; when they might rise to glory, make it their aim to be
despised. But there is no good man, who ever studied to be bad. Let
us therefore desist from seeking things below, and let us seek heavenly
things; for so we shall be able to attain them, and we shall enjoy
eternal delights, by the grace and lovingkindness of our Lord Jesus
Christ. To Whom with the Father and the Holy Ghost be glory,
power, and honor, now, and ever, and world without end. Amen.
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