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1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. 5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 8 But we know that the law is good, if a man use it lawfully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 11 According to the glorious gospel of the blessed God, which was committed to my trust. 12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. 18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
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[AD 108] Ignatius of Antioch on 1 Timothy 1:1
None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus which are the beginning and the end of life. For the beginning is faith, and the end is love. Now these two, being inseparably connected together, are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth; nor does he that possesses love hate any one. The tree is made manifest by its fruit; so those that profess themselves to be Christians shall be recognised by their conduct. For there is not now a demand for mere profession, but that a man be found continuing in the power of faith to the end.

Wherefore none of the devices of the devil shall be hidden from you, if, like Paul, ye perfectly possess that faith and love towards Christ which are the beginning and the end of life. The beginning of life is faith, and the end is love. And these two being inseparably connected together, do perfect the man of God; while all other things which are requisite to a holy life follow after them. No man making a profession of faith ought to sin, nor one possessed of love to hate his brother. For He that said, "Thou shalt love the Lord thy God," said also, "and thy neighbour as thyself." Those that profess themselves to be Christ's are known not only by what they say, but by what they practise. "For the tree is known by its fruit."

Source: Epistle of Ignatius to the Ephesians
[AD 108] Ignatius of Antioch on 1 Timothy 1:1
These things [I address to you], my beloved, not that I know any of you to be in such a state; but, as less than any of you, I desire to guard you beforehand, that ye fall not upon the hooks of vain doctrine, but that ye attain to full assurance in regard to the birth, and passion, and resurrection which took place in the time of the government of Pontius Pilate, being truly and certainly accomplished by Jesus Christ, who is our hope, from which may no one of you ever be turned aside.

Source: Epistle of Ignatius to the Magnesians
[AD 384] Ambrosiaster on 1 Timothy 1:1
Timothy is a true son in faith, for his generation is one that will not know death or sickness or pestilence or hunger or thirst, because it is based on God and the future is glorious immortality in the gift of God in the kingdom of God and Christ.

Source: COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 1:1
1. Timothy too was one of the disciples of the Apostle Paul. To the extraordinary qualities of this youth testimony is borne by Luke, who informs us, that he was well reported of by the brethren that were at Lystra and Iconium. Acts 16:2 He became at once a disciple and a teacher, and gave this singular instance of his prudence, that hearing Paul preach without insisting upon circumcision, and understanding that he had formerly withstood Peter upon that point, he chose not only not to preach against it, but to submit to that rite. For Paul, it is said, took and circumcised him Acts 16:3, though he was of adult age, and so trusted him with his whole economy.
The affection of Paul for him is a sufficient evidence of his character. For he elsewhere says of him, You know the proof of him, that as a son with a father, he has served with me in the Gospel. Philippians 2:22 And to the Corinthians again he writes: I have sent unto you Timothy, who is my beloved son, and faithful in the Lord. 1 Corinthians 4:17 And again: Let no man despise him, for he works the work of the Lord, as I also do. 1 Corinthians 16:10-11 And to the Hebrews he writes, Know that our brother Timothy is set at liberty. Hebrews 13:23 Indeed his love for him is everywhere apparent, and the miracles that are now wrought still attest his claims.
2. If it should be asked why he addresses Epistles to Titus and Timothy alone, though Silas was approved, as also was Luke, for he writes, Only Luke is with me 2 Timothy 4:11, and Clement was one of his associates, of whom he says, with Clement and other my fellow-laborers Philippians 4:3, for what reason then does he write only to Titus and Timothy? It is because he had already committed the care of churches to these, and certain marked places had been assigned to them, but the others were in attendance upon him. For so preëminent in virtue was Timothy, that his youth was no impediment to his promotion; therefore he writes, Let no man despise your youth 1 Timothy 4:12, and 5:2; and again, The younger women as sisters. For where there is virtue, all other things are superfluous, and there can be no impediment. Therefore when the Apostle discourses of Bishops, among the many things he requires of them, he makes no particular mention of age. And if he speaks of a Bishop being the husband of one wife, and having his children in subjection 1 Timothy 3:2-4, this is not said, as if it were necessary he should have a wife and children; but that if any should happen from a secular life to be advanced to that office, they might be such as knew how to preside over their household and children, and all others committed to them. For if a man were both secular and deficient in these points, how should he be entrusted with the care of the Church?

3. But why, you will say, does he address an Epistle to a disciple already appointed to the office of a Teacher? Ought he not to have been made perfect for his office, before he was sent? Yes; but the instruction which he needed was not that which was suited to a disciple, but that which was proper for a Teacher. You will perceive him therefore through the whole Epistle adapting his instructions to a Teacher. Thus at the very beginning he does not say, Do not attend to those who teach otherwise, but, Charge them that they teach no other doctrine. 1 Timothy 1:3
[AD 407] John Chrysostom on 1 Timothy 1:1
Mark well his reference to “my true child.” Timothy is not the biological son of Paul. So what kind of son was he? Does it even make sense to call him a “son”? Someone might say that if he was not the son of Paul, then he must be someone else’s son. What then? Was he of some other substance? Not so, for after saying “my own son,” he adds: “in the faith.” This shows that he was really his own son, and truly from him, there being no essential difference between father and son in the faith. The likeness he bore to him was in respect to his faith, just as in human births there is a substantive likeness. The son is like the father in human beings, but the analogy is even closer in the relation of human beings to God in faith. Though the father and the son may be of the same genetic strain, they may 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 in the relation of the divine Father and Son there is no such dissimilarity.

Source: HOMILIES ON 1 TIMOTHY 1
[AD 407] John Chrysostom on 1 Timothy 1:1-2
"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."

1. 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 entrusted 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 Corinthians 9:16], 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 13:2] 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 to me, Depart, for I will send you far hence unto the Gentiles" [Acts 22:21]; and again, "You must be brought before Cæsar." [Acts 27:24] 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." [Psalm 64:5] 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." [Zechariah 13:7] 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 whatever we suffer here, he implies, things present 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 "my 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 "my 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 expression than "called", as we learn from other passages. As he here calls Timothy "my own 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.

Source: Homily 1 on First Timothy
[AD 418] Pelagius on 1 Timothy 1:1
Timothy is a son in faith, not in flesh.

Source: PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 1:1
It is not nature but faith that has made Timothy a son.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 407] John Chrysostom on 1 Timothy 1:2
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 your stomach's sake, and your frequent infirmities" [1 Timothy 5:23] 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?" [Matthew 7:9]

Source: Homily 1 on First Timothy
[AD 108] Ignatius of Antioch on 1 Timothy 1:3
Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Source: Epistle of Ignatius to Polycarp
[AD 258] Cyprian on 1 Timothy 1:3
Such and so great is the patience of Christ; and had it not been such and so great, the Church would never have possessed Paul as an apostle.

Source: Treatise IX On the Advantage of Patience
[AD 339] Eusebius of Caesarea on 1 Timothy 1:3
Paul’s fellow workers and fellow soldiers, as he himself called them, numbered many thousands, the majority of whom he considered worthy of an everlasting memorial, for he has made his testimony to them enduring in his own letters. Moreover, Luke also, as he lists those known to him, makes mention of them by name. So Timothy is recorded as the first one called to oversee the church of Ephesus, just as Titus was for the churches in Crete.

Source: ECCLESIASTICAL HISTORY 3.4
[AD 407] John Chrysostom on 1 Timothy 1:3
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 you." 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" [Titus 2:15]; 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 "you might 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 noticing in his Epistles; and this they did not from motives of conscience, so much as from vainglory, and a wish to have disciples, from jealousy of the blessed Paul, and a spirit of opposition to him. This is meant by "teaching another doctrine."

Source: Homily 1 on First Timothy
[AD 108] Ignatius of Antioch on 1 Timothy 1:4
Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? " Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.

Source: Epistle of Ignatius to the Ephesians
[AD 108] Ignatius of Antioch on 1 Timothy 1:4
Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.

Source: Epistle of Ignatius to the Magnesians
[AD 108] Ignatius of Antioch on 1 Timothy 1:4
You must not be panic-stricken by those who have an air of credibility but who teach heresy. Stand your ground like an anvil under the hammer. A great athlete must suffer blows to conquer. And especially for God’s sake must we put up with everything, so that God will put up with us. Show more enthusiasm than you do. Mark the times. Be on the alert for him who is above time, the Timeless, the Unseen, the One who became visible for our sakes, who was beyond touch and passion, yet who for our sakes became subject to suffering and endured everything for us.

Source: LETTER TO POLYCARP 3
[AD 202] Irenaeus on 1 Timothy 1:4
As certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says,
[AD 202] Irenaeus on 1 Timothy 1:4
Which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies"
[AD 202] Irenaeus on 1 Timothy 1:4
Certain men, rejecting the truth, are introducing among us false stories and vain genealogies, which serve rather to elicit controversies, as the apostle said, than to God’s work of building up in the faith. By their craftily constructed rhetoric they lead astray the minds of the inexperienced and take them captive, corrupting the oracles of the Lord. They are evil expounders of what was first well spoken. For they upset many, leading them away by the pretense of knowledge from him who constituted and ordered the universe, as if they had something higher and greater to show them than the God who made the heaven and the earth and all that is in them. By clever language they artfully attract the simple-minded into their kind of inquiry and then crudely destroy them by developing their blasphemous and impious view about the Demiurge. Nor can their simple hearers distinguish the lie from the truth.

Source: AGAINST HERESIES 1.1
[AD 220] Tertullian on 1 Timothy 1:4
The same matter is turned and twisted by the heretics and the philosophers, and the same questions are involved: Whence comes evil? And what is its purpose? And whence human history? And how? And, what Valentinus has lately propounded—whence God? All of this ensues from an excessive exercise of mind and from an abortive birth. Wretched Aristotle! Who has taught them this dialectic art, cunning in building up and pulling down, using many shifts in sentence, making forced guesses at truth, stiff in arguments, busy in raising contentions, contrary even to itself, dealing backwards and forwards with every subject, so as really to deal with none! Hence, those “fables and endless genealogies,” and “unprofitable questions” and “words that spread like a cancer,” from which the apostle restraining us, testifies of philosophy by name, that it ought to be shunned.… When Paul spoke of “endless genealogies,” we can now recognize the hand of Valentinus, according to whom the “aeon” generates its own grace, sense and truth. Whoever this is, it is not of one divine name but of a new name, who supposedly then produces word and life, humanity and church in the first pair of aeons.

Source: PRESCRIPTIONS AGAINST HERETICS 7 and 33
[AD 220] Tertullian on 1 Timothy 1:4
But in the few words there always arises certainty to him; nor is he permitted to give his inquiries a wider range than is compatible with their solution; for "endless questions" the apostle forbids. It must, however, be added, that no solution may be found by any man, but such as is learned from God; and that which is learned of God is the sum and substance of the whole thing.

Source: A Treatise on the Soul
[AD 220] Tertullian on 1 Timothy 1:4
Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Timothy 1:4
Such an opinion did the Valentinians assert of themselves. When again he mentions "endless genealogies," one also recognises Valentinus, in whose system a certain ¦on, whosoever he be, of a new name, and that not one only, generates of his own grace Sense and Truth; and these in like manner produce of themselves Word and Life, while these again afterwards beget Man and the Church.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Timothy 1:4
Now, even suppose that you are initiated into the entire fable, will it not occur to you that you have heard something very like it from your fond nurse when you were a baby, amongst the lullabies she sang to you about the towers of Lamia, and the horns of the sun? Let, however, any man approach the subject from a knowledge of the faith which he has otherwise learned, as soon as he finds so many names of ¦ons, so many marriages, so many offsprings, so many exits, so many issues, felicities and infelicities of a dispersed and mutilated Deity, will that man hesitate at once to pronounce that these are "the fables and endless genealogies" which the inspired apostle by anticipation condemned, whilst these seeds of heresy were even then shooting forth? Deservedly, therefore, must they be regarded as wanting in simplicity, and as merely prudent, who produce such fables not without difficulty, and defend them only indirectly, who at the same time do not thoroughly instruct those whom they teach.

Source: Against the Valentinians
[AD 253] Origen of Alexandria on 1 Timothy 1:4
Moreover, the commandment, “Do not bear a burden on the sabbath day,” seems to me impossible. For by these words the Jewish teachers have fallen into “endless fables,” as the apostle says, by saying that it is not reckoned a “burden” if someone has shoes without nails, but that it is a “burden” if someone has gallic10 shoes with nails. And if someone carries something on one shoulder, they judge it a “burden,” but if he carries it on both shoulders, they will deny it is a burden.

Source: ON FIRST PRINCIPLES 4.1.2
[AD 373] Athanasius of Alexandria on 1 Timothy 1:4
In this passage we note the novelty as well as the viciousness of their devices, and how they go beyond all other heresies. They support their madness by seductive arguments calculated to deceive the simple. The Greeks, as the apostle has said, make their attack with excellency and persuasiveness of speech and with fallacies that have the aura of plausibility. The Jews, departing widely from the divine Scriptures, now, as the apostle again has said, contend about “fables and endless genealogies.” Meanwhile the Manichaeans and Valentinians with them, and others, corrupt the divine Scriptures, putting forth fables of their own invention. But the Arians are bolder than them all and have shown that the other heresies are but their younger sisters, whom, as I have said, they surpass in impiety, emulating them all, and especially the Jews, in their circumventions.

Source: HISTORY OF THE ARIANS 8.66
[AD 397] Ambrose of Milan on 1 Timothy 1:4
I will take the fool’s line and propound some examples drawn from the things of a lower world. “I am become a fool; you have compelled me.” What indeed is more foolish than to debate over the majesty of God, which rather occasions questionings, than receiving godly instruction which is by faith. But to arguments let arguments reply. Let words make answer to them. Rather we will answer with love, the love which is in God, issuing of a pure heart and good conscience and faith unfeigned.

Source: Exposition of the Christian Faith 4.5.60
[AD 407] John Chrysostom on 1 Timothy 1:4
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. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research. "That you might 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 you shall find, knock and it shall be opened unto you" [Matthew 7:7]; and, "Search the Scriptures, for in them you think you have eternal life"? [John 5:39] 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 said, "the dispensation of God." For great are the blessings which God is willing to dispense; but the greatness of them is not conceived by reasoning. This must then be the work of faith, 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 receive 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 has wrought and built. 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 do you know that there is a God, when you call Him to account? The knowledge of God is best shown by believing in Him without proofs and demonstrations. Even the Greeks know this; for they believed their Gods telling them, says one, even without proof; and what?— That they were the offspring of the Gods. But why do I speak of the Gods? In the case of the man, a deceiver and 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 believe. 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.

This then let us pursue, to this let us adhere, so shall we banish from our souls all destructive 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 all things together. Believe that there is a place of punishment, and a Kingdom, and you will not believe in a nativity that takes away our free agency, and subjects us to necessity and force. Neither sow, nor plant, nor go to war, nor engage in any work whatever! For whether you will or not, things will proceed 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 learned 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 his father, while another, amidst infinite labors, remains poor? For such are the questions they 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, while 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 every thing succeed well with this man, while 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 there is a Providence, when there is such disorder. Can I believe that the good God gives wealth to the fornicator, the corrupt and dishonest 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 bestow 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, while you enjoyed these best gifts equally with others; and knowing that equal distribution you would not desire superiority 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-servants, should pride himself upon having longer nails, or more hair upon his head; so it is for a Christian to be elated on account of those things, which he enjoys only for a time. For this reason it is, that God withdraws those things from 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. Now these things we say superficially, as to men not knowing the Scriptures. But our discourses would be unnecessary if you would believe and take heed to the divine word, for that would teach you all things. And that you may understand that neither riches, nor health, nor glory, are anything, I can show you many, who, when 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.

Source: Homily 1 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:4
By “fables” he does not mean the law; far from it, but inventions and forgeries and counterfeit doctrines. For, it seems that some Jewish teachers wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research.… 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. Note how he disapproves of skeptical questioning. For where faith exists there is no need of suspicion. Where there is no room for curiosity, questions are superfluous.

Source: HOMILIES ON 1 TIMOTHY 1
[AD 407] John Chrysostom on 1 Timothy 1:4
What is enabled by faith? The reception of God’s mercies that we may become better persons, to doubt and dispute of nothing, but to repose in confidence.

Source: HOMILIES ON 1 TIMOTHY 1
[AD 428] Theodore of Mopsuestia on 1 Timothy 1:4
Paul here discourses about the common theme of all of his letters written to those converted from the Gentiles. He does this to point out that often things said by converts from Judaism may undermine the genuine piety of Gentile converts. In the case of the Galatians, he found that they were observing things required by the law, including especially the rite of circumcision. He pointed out that the use of genealogies was a particularly bad practice, because it made it possible for Jews to argue that Christ was not the promised offspring of Abraham and David and thereby throw into confusion Gentiles who are not well grounded in the Scriptures. He calls these genealogies “endless” because they can be turned in a great variety of bewildering directions. They are called “myths” because they contain only narration and nothing really necessary to the understanding of salvation.

Source: COMMENTARY ON 1 TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 1:4
Believers of Jewish background, taking pride in their knowledge of the Old Testament, laid certain questions before Gentile believers. They did this in order to take advantage of their ignorance of these same divine words, and in the attempt to persuade them to embrace the law as a way of life. They rehearsed with them the human genealogy of the Lord as descended from Abraham and David. Therefore, Paul instructs Timothy to block these people and to prevent them from corrupting the teaching. The others he orders not to listen. He calls their ideas “myth” because they involve the Jewish, Mishna-like exposition of the Scripture, which focuses on superfluous and useless questions, rather than the essential divine economy of salvation.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 108] Ignatius of Antioch on 1 Timothy 1:5
Which are the beginning and the end of life. For the beginning is faith, and the end is love.
[AD 215] Clement of Alexandria on 1 Timothy 1:5
"Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned."

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Timothy 1:5
“Because of the increase of wickedness, the love of most will grow cold.” It is this that has been the occasion of all heresies. For those who do not love their brothers and sisters easily come to envy those in high repute. From envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, “that you might charge some that they teach no other doctrine,” now shows that the manner in which this may be effected is by charity.

Source: HOMILIES ON 1 TIMOTHY 2
[AD 407] John Chrysostom on 1 Timothy 1:5-7
Nothing is so injurious to mankind as to undervalue friendship ; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father" [Matthew 18:19]; and again, "Because iniquity shall abound, love shall wax cold." [Matthew 24:12] It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, "that you might charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. As therefore when he says, "Christ is the end of the Law" [Romans 10:4], that is, its fulfillment, and this is connected with the former, so this commandment is implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. "From a pure heart," he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. "For every one that does evil, hates the light." [John 3:20] There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not "from a good conscience," not "from a pure" but from an impure "heart," not from "faith unfeigned," but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

Source: Homily 2 on First Timothy
[AD 430] Augustine of Hippo on 1 Timothy 1:5
The end of all divine Scriptures is the love for the Being in which we should rejoice and love for the being that can rejoice with us in that love. … Whoever … thinks that he understands the divine Scriptures or any part of them so that it does not build the double love of God and of our neighbor does not understand it at all. Whoever finds a lesson there useful to the building of charity, even though he has not said what the author may be shown to have intended in that place, has not been deceived.… But anyone who understands in the Scriptures something other than that intended by them is deceived, although they do not lie.

Source: ON CHRISTIAN DOCTRINE 1.35.39-1.36.40-41
[AD 430] Augustine of Hippo on 1 Timothy 1:5
When all these things have been said and considered, I am unwilling to contend about words, for such contention is profitable for nothing but the subverting of the hearer. But the law is profitable for edification if one uses it lawfully. For the end of the law “is love out of a pure heart, and a good conscience and faith unfeigned.” And our Master knew it well, for it was on these two commandments25 that he hung all the law and the prophets.

Source: Confessions 12.18
[AD 430] Augustine of Hippo on 1 Timothy 1:5
Faith, hope and charity, those three virtues for whose building up is mounted all the scaffolding of the Bible, are only in the soul that believes what it does not yet see, and hopes and loves what it believes. Therefore there can be love even of One who is not known, if yet he is believed. Doubtless, we must beware lest the soul, believing what it does not see, fabricates for itself an image of that which is not and bases its hope and love upon a lie. Then there will not emerge that “charity from a pure heart and a good conscience and a faith unfeigned, which is the end of the commandment.”

Source: ON THE TRINITY 8.4.6
[AD 430] Augustine of Hippo on 1 Timothy 1:5
When anyone knows the end of the commandments to be charity “from a pure heart, and a good conscience and an unfeigned faith” and has related all of his understanding of the divine Scriptures to these three, he may approach the treatment of these books with security. For when he says “charity” he adds “from a pure heart,” so that nothing else would be loved except that which should be loved. And he joins with this “a good conscience” for the sake of hope, for he in whom there is the smallest taint of bad conscience despairs of attaining that which he believes in and loves. Third, he says “an unfeigned faith.” If our faith involves no lie, then we do not love that which is not to be loved, and living justly, we hope for that which will in no way deceive our hope.

Source: ON CHRISTIAN DOCTRINE 1.40.44
[AD 430] Augustine of Hippo on 1 Timothy 1:5
When the promised vision, “face to face,” has come, we shall behold the Trinity—that Trinity which is not only incorporeal but perfectly inseparable and truly changeless—far more clearly and surely than we now behold its image in ourselves. This present vision, through a mirror and in an enigma, as offered to us in this life, belongs not to any one who can perceive in their own mind all that we have here set out by our analysis but to those who see the mind as a reflective image. In this way they are able to relate what they see to the One whose image it is. They reach through their actual vision of the image to a presumptive vision of the original, which cannot yet be seen face to face. The apostle does not say, “We see now a mirror” but “we see now through a mirror.” Those who see the mind as it may be seen, and in it that Trinity of which I have attempted to give a variety of descriptions, yet without believing or understanding it to be the image of God: they are seeing as if in a mirror. But so far from seeing through the mirror him who is now to be seen only in that way, they are unaware that the mirror seen is a mirror—which is to say, an image. If they knew it, they might be conscious of the need to seek and in some measure even now to see, through this mirror, him whose mirror it is—their hearts being purified by faith unfeigned, so that he who is seen now through a mirror may at last be seen face to face. But if they despise the faith that purifies hearts, no understanding of the most subtle analysis of our mind’s nature can serve but to condemn them, on the testimony of their own understanding itself.

Source: ON THE TRINITY 15.23.44-15.24.44
[AD 430] Augustine of Hippo on 1 Timothy 1:5
Now, you know, I think, not only the nature of your prayer but its object, and you have learned this, not from me but from him who has humbled himself to teach us all. Happiness is what we must seek and what we must ask of the Lord God. Many arguments have been fashioned by many men about the nature of happiness, but why should we turn to the many men or the many arguments? Brief and true is the word in the Scripture of God, “Happy is the people whose God is the Lord.” “The aim of our charge is love that issues from a pure heart and a good conscience and sincere faith,” that we may belong to that people and that we may be able to attain to contemplation of God and to eternal life with God.

Source: LETTERS 130.13.24
[AD 542] Caesarius of Arles on 1 Timothy 1:5
Ascend the mountain and see the end. Christ is the mountain; come to him, and from there you will see the end of all perfection. What is the end? Ask Paul, “Now the purpose of this charge is charity, from a pure heart and a pure conscience and faith unfeigned,” and in another place, “love is the fulfillment of the law.” … Therefore, whatever you do, do it for the love of Christ, and let the intention or end of all your actions look to him. Do nothing for the sake of human praise, but everything for love of God and the desire for eternal life.

Source: SERMONS 137.1
[AD 395] Gregory of Nyssa on 1 Timothy 1:6
What is this vain juggling with words? Is he aware that it is God of whom he speaks, Who was in the beginning and is in the Father, nor was there any time when he was not? He knows not what he says nor what he affirms, but he endeavors, as though he were constructing the pedigree of a mere man, to apply to the Lord of all creation the language which properly belongs to our nature here below.

Source: AGAINST EUNOMIUS 2.9
[AD 407] John Chrysostom on 1 Timothy 1:6
He has well said, "swerved," for it requires skill, to shoot straight and not beside the mark, to have the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

Source: Homily 2 on First Timothy
[AD 533] Fulgentius of Ruspe on 1 Timothy 1:6
In the ark and in the house, one and the same church was prefigured. As for those who perished outside the ark in the flood and in those who died by the sword outside that house, a twofold mystery can be considered: In the flood the baptism of Christians is prefigured. So it seems to me to apply now for the current time, and not unfittingly. Heretics, if they remain outside the church, by their baptism, deserve punishment, not life. Those who, denying Christ, leave the church catholic, will perish in eternal punishment. For blessed Peter expounds the mystery of the ark in these words, … “while God patiently waited in the days of Noah during the building of the ark in which a few persons, eight in all, were saved through water: this prefigured baptism, which saves you now; it is not a removal of dust from the body but an appeal to God for a clean conscience.” With similar intent the apostle Paul teaches, “The aim of this instruction is love from a pure heart, a good conscience and a sincere faith.”

Source: ON THE FORGIVENESS OF SINS 1.20
[AD 215] Clement of Alexandria on 1 Timothy 1:7
"Desiring to be teachers of the law, they understand "says the apostle, "neither what they say, nor whereof they affirm."
[AD 373] Athanasius of Alexandria on 1 Timothy 1:7
It is encouraging to the faithful but distressing to the heretical to see these heresies overthrown. Moreover, their further question, “whether the Unoriginated be one or two,” shows how false are their views, how treacherous and full of guile. It is not for the Father’s honor that they say this but for the dishonor of the Word. Accordingly, if any one should answer, unaware of their craft, that “the Unoriginated is one,” they immediately spurt out their own venom, saying, “ ‘Therefore the Son is among things originated,’ and well have we said, ‘He was not before his generation.’ ” This in turn elicits all sorts of disturbances and confusions, separating the Son from the Father and reckoning the Framer of all among his works. Now first they may be convicted on this score, that, while blaming the Nicene bishops for their use of phrases not in Scripture, though these are not injurious but subversive of their irreligion, they themselves went off upon the same fault, that is, using words not in Scripture, and those that show contempt for the Lord, being “without understanding either what they are saying or the things about which they make assertions.”

Source: Discourses Against the Arians 1.9.30
[AD 407] John Chrysostom on 1 Timothy 1:7
Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not called Rabbi" [Matthew 23:8]; and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." [Galatians 6:13] They desire preëminence, he means, and on that account disregard truth.

"Understanding neither what they say, nor whereof they affirm."

Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things, intoxicated, as he is, with passion, cannot be an impartial judge of truth.

"Not knowing whereof they affirm."

For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

Source: Homily 2 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:7
Desiring to be teachers of the law.
Here we see another cause of evil, the love of power. Wherefore Christ said, Be not called Rabbi Matthew 23:8; and the Apostle again, For neither do they keep the law, but that they may glory in your flesh. Galatians 6:13 They desire preëminence, he means, and on that account disregard truth.

Understanding neither what they say, nor whereof they affirm.
Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things, intoxicated, as he is, with passion, cannot be an impartial judge of truth.

Not knowing whereof they affirm.
For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.
[AD 430] Augustine of Hippo on 1 Timothy 1:7
Two walls must adhere to the cornerstone in order to preserve “the unity of the Spirit in the bond of peace”—one from the Jews and the other from the Gentiles. We mustn’t let our minds be put off by the great number of reprobate Jews, among whom were the builders; those, that is, who “wished to be teachers of the law,” but as the apostle says about them, “do not understand either what they are saying or the things about which they are making their assertions.” It was as a result of this mental blindness, after all, that they rejected the stone which was put at the head of the corner. But it wouldn’t be put at the head of the corner unless it offered to the two peoples coming from different points a peaceful joining, a coupling of grace.

Source: SERMONS 204.3
[AD 430] Augustine of Hippo on 1 Timothy 1:7
Therefore, let us not love ourselves but him, and in feeding his sheep let us seek those things that are his, not those things that are ours. For in some inexplicable way whoever loves himself, not God, does not love himself; and whoever loves God, not himself, does himself love himself. For he who cannot live of himself dies, of course, by loving himself. Then he who loves himself so that he may not live does not love himself. But when he from whom comes life is loved, by not loving himself, he who does not love himself—precisely that he may love him from whom he has life—loves himself all the more. Therefore, let those who feed Christ’s sheep not be “lovers of themselves,” that they may not feed them as their own but as his. Let them not wish to acquire their own gains from them, as “lovers of money,” or to be their lords, as “haughty,” or to glory over honors which they take from them, as “proud,” or to go so far as even to create heresies, as “blasphemous,” or to not yield to the holy fathers, as “disobedient to parents.” Let them return evils for goods to those who wish them to perish because they do not wish them to perish, as “ungrateful.” Let them not kill their own souls and those of others, as “wicked.” Let them not sunder the motherly bowels of the church, as “irreligious,” not feel no compassion for the weak, as “without affection,” not attempt to taint the reputation of the saints, as “detractors,” or not fail to rein in their worst desires, as “incontinent.” Let them not engage in lawsuits, as “unmerciful,” or fail to know how to give help, as “without kindness.” Let them not point out to the enemies of the godly the things that they have learned ought to be kept secret, as “traitors.” Let them not disturb the human sense of shame by shameless pursuits, as “licentious,” or fail to understand what they say or assert, as if they were “blinded.” Let them not prefer carnal enjoyments to spiritual joys, as “lovers of pleasures more than of God.”

Source: TRACTATES ON JOHN 123.5
[AD 430] Augustine of Hippo on 1 Timothy 1:7
What, therefore, if the soul and spirit of a human being is given by God himself, whenever it is given; and given, too, by propagation from its own kind? Now this is a position which I neither maintain nor refute. Nevertheless, if it must be defended or confuted, I certainly recommend its being done by clear and certain proofs. Nor do I deserve to be compared with senseless cattle because I avow myself to be as yet incapable of determining the question, but rather with cautious persons, because I do not recklessly teach what I know nothing about. But I am not disposed on my own part to return railing for railing and compare this man with brutes. Rather, I warn him as a son to acknowledge that he is really ignorant of that which he knows nothing about. I warn him not to attempt to teach that which he has not yet learned, lest he should deserve to be compared with those persons whom the apostle mentions as “desiring to be teachers of the law, understanding neither what they say nor the things about which they make assertions.”

Source: On the Soul and Its Origin 1.16.26
[AD 444] Cyril of Alexandria on 1 Timothy 1:7
This, therefore, is the upright and most exact faith of the holy Fathers, that is, the confession of faith. But as Paul says, “the god of this world has blinded the minds of unbelievers that they should not see the light of the gospel of the glory of Christ.” Accordingly some, after having ceased to go along the straight road of truth, dash themselves against the rocks, “when they understand neither what they say nor the things about which they make assertions.” For after attributing the glory of the sonship only to the Word begotten of God the Father, they say that another son of the seed of David and Jesse has been conjoined to him and has a share in the filiation and of the glory proper to God and of the very indwelling of the Word and has had almost everything from him but has nothing at all of his own.

Source: LETTERS 55.41
[AD 215] Clement of Alexandria on 1 Timothy 1:8
"And we know that the law is good, if a man use it lawfully."

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Timothy 1:8-9
The law, he seems to say, is good, and again, not good. What then? If one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to "use it lawfully" as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? That the law, if you use it aright, sends you to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law does it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, "Will you not be afraid of the power? Do that which is good" [Romans 13:3]: which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? As the surgeon is of use only to him who has some hurt, and not to the sound and healthy man. "But for the lawless and disobedient, for the ungodly and for sinners." He calls the Jews "lawless and disobedient" too. "The law (he says) works wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." [Romans 3:20] What then with respect to the righteous? "the law is not made," he says, "for a righteous man." Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster.

"But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers." Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were "murderers of fathers and murderers of mothers": they were "profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? Did they not stone Moses? Were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. "For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine"; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

Source: Homily 2 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:8
The law, he seems to say, is good, and again, not so good. What then? Suppose one uses it unlawfully, is it not good? No, even then the law itself as such remains good. What he means is this: if any one fulfills the law in his actions, it is good. For that is to “use it lawfully,” as here intended. But when one trumpets the law in words but neglects it in deeds, that is using it unlawfully. For such a person uses it, but not to his own profit. Further, the law, if you use it correctly, sends you to Christ. For since its aim is to justify, when the law itself fails to justify, it sends you on to the One who can justify. Some may keep the law but only superficially. It is kept as a bridle worn only for the purpose of going through the motions of constraint, but not, in fact, for constraint itself. The bridle here does not serve the true need of the prancing horse that should be guided by it, but only exists to look good. The faithful use the law lawfully when they govern themselves in its spirit but are not constrained by the letter of it. One uses the law lawfully who is conscious that it is not needed for salvation. The faithful fulfill the law not from fear of it, but from that principle of virtue that it makes possible. The faithful use the law not as being in fear of it, but having before their eyes rather the condemnation of their own conscience than the punishment hereafter.

Source: HOMILIES ON 1 TIMOTHY 2
[AD 428] Theodore of Mopsuestia on 1 Timothy 1:8
The purpose of the law is to prohibit all iniquity and to set a minimum standard for those in need of it. For those who have been justified and freed from sin it is superfluous. These are the baptized, who need not to be instructed to refrain from sin, but rather to be taught to conform to the pattern in which they now stand.

Source: COMMENTARY ON 1 TIMOTHY
[AD 430] Augustine of Hippo on 1 Timothy 1:8
Accordingly “the law is holy and the commandment holy, just and good.” It commands what ought to be commanded, and prohibits what ought to be prohibited. “Was that which is good, then, made death to me? God forbid.” The fault lies in making a bad use of the commandment, which in itself is good. “The law is good if one uses it lawfully.” But he makes a bad use of the law who does not subject himself to God in humble piety, so that, with the aid of grace, he may become able to fulfill the law. He who does not use the law lawfully receives it to no other end than that his sin, which was latent before the prohibition, should be made apparent by his transgression.

Source: TO SIMPLICIAN: ON VARIOUS QUESTIONS 1.1.6
[AD 430] Augustine of Hippo on 1 Timothy 1:8
Indeed, “the precepts are good,” as Pelagius says, if we use them lawfully. And in virtue of our strong conviction “that the good and just God could not have prescribed impossibilities,” we are admonished both what to do in easy things and what to ask for in difficult ones. Indeed, all things are easy for love, to which alone the burden of Christ is light, or which alone is itself the burden which is light.

Source: ON NATURE AND GRACE 1.69.83
[AD 458] Theodoret of Cyrus on 1 Timothy 1:8
To use the law appropriately is to keep its purpose, that is, to lead one to Christ the Lord. Those who refrain from the sins that Paul mentions are living in conformity with the law.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 202] Irenaeus on 1 Timothy 1:9
Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men."

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Timothy 1:9
For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. "For the law is not made for the just man".
Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man

Source: Clement of Alexandria Stromata Book IV
[AD 215] Clement of Alexandria on 1 Timothy 1:9
Virtue can come only through voluntary choice. The law assumes this from the outset. Thus the commandments are not laid down for those who are already righteous.

Source: STROMATA 7.2
[AD 253] Origen of Alexandria on 1 Timothy 1:9
If they who are weak and incapable of the deeper mystery are edified by the letter, let them understand that if “anyone neglects the teachings of the Lord and lies to his neighbor over a deposit, or by a partnership, or by robbery, he is declared guilty of a great sin. But let this be absent from the church of God.… For I say boldly concerning you that “you did not so learn Christ” nor “were you so taught.” Besides, the law itself does not teach these things to the saints and the faithful. Do you want to know that these are not said about the saints and the faithful? Hear the apostle when he distinguishes between them, “The law was not laid down for the just but for the unjust and for those not subject, for the wicked and the impure, for the father-killers and for the mother-killers,” and for those similar to these. Because, therefore, for such men as this the apostle says, “the law was imposed,” the church of God, having left behind the letter, is built up to greater holiness by the spirit, since heaven forbid that it would ever be polluted with such misdeeds.

Source: HOMILIES ON LEVITICUS 4.2
[AD 339] Eusebius of Caesarea on 1 Timothy 1:9
You see here that he distinguishes two covenants, the old and the new, and says that the new would not be like the old which was given to the fathers. For the old covenant was given as a law to the Jews, when they had fallen from the religion of their forefathers, and had embraced the manners and life of the Egyptians, and had declined to the errors of polytheism and the idolatrous superstitions of the Gentiles. It was intended to raise up the fallen, and to set on their feet those who were lying on their faces, by suitable teaching. “For the law, it is said, is not for the righteous, but for the unjust and disorderly, for the unrighteous and sinners, and for those like them.”

Source: The Proof of the Gospel 1.4
[AD 373] Ephrem the Syrian on 1 Timothy 1:9
The Lord touched the leper in order to show that the law was not an obstacle to him who had constituted the law.… The leper was afraid to touch the Lord lest he defile him. But the Lord touched the leper to show him that he would not be defiled, he, at whose rebuke the defilement fled from the defiled one. … Samson ate honey from the dead body of an impure animal, and with the jawbone of a dead ass he was victorious and rescued Israel. God gave him water from the dead jawbone.

Source: COMMENTARY ON TATIAN’S DIATESSARON 12.21
[AD 397] Ambrose of Milan on 1 Timothy 1:9
I consider not wealth but virtue as liberty, for it does not bow to the wishes of the stronger, and it is laid hold of and possessed by one’s own greatness of soul. The wise man is always free. He is always held in honor; he is always master of the laws. The law is not made for the just but for the unjust. The just man is a law unto himself, and he does not need to summon the law from afar, for he carries it enclosed in his heart, and it is said to him, “Drink water out of your own vessels and from the stream of your own well.”

Source: Letters 54
[AD 430] Augustine of Hippo on 1 Timothy 1:9
“The law is not made for the righteous,” and yet “the law is good, if one uses it lawfully.” Now by connecting together these two seemingly contrary statements, the apostle warns and urges his reader to sift the question and solve it. For how can it be that “the law is good, if one uses it lawfully,” if what follows is also true: “Knowing this, that the law is not made for the righteous”? For who but a righteous man lawfully uses the law? Yet it is not for him that it is made, but for the unrighteous.… The unrighteous man therefore lawfully uses the law, that he may become righteous. But when he has become so, he must no longer use it as a vehicle, for he has arrived at his journey’s end—or rather (that I may employ the apostle’s own simile, which has been already mentioned) as a schoolmaster, seeing that he is now fully instructed.

Source: ON THE SPIRIT AND THE LETTER 1.10.16
[AD 435] John Cassian on 1 Timothy 1:9
The righteous, upon whom no law need be imposed, spend no small part—as if a tithe—but the whole extent of their lives in spiritual works. They are free of the legal tax of tithing. If a good and holy need presents itself, they are free to relax their fasting without any scruple. For it is not a paltry tithe that is being subtracted by those who have offered their all to the Lord along with themselves. Certainly the person who offers nothing of his own will and is compelled by legal necessity, without recourse, to pay his tithes to God, cannot do this without being seriously guilty of fraud. Hence it is eminently clear that the one who is responding fully to grace cannot be a slave of the law, watching out for things that are forbidden and carrying out things that are commanded, and that the perfect are those who do not make use even of things permitted by the law.

Source: CONFERENCES 21.29.2
[AD 542] Caesarius of Arles on 1 Timothy 1:9
Avoid pride, into which it is natural for anyone to fall. Pursue humility, in which everyone ought to grow. Let your beloved self not be ignorant of the laws of the church, in order that you may keep the rights of your authority within the rules and regulations of the Fathers. To be sure, it is said “that the law is not aimed at the good man,” because he fulfills the norm of the precept already by the free judgment of his will. True love holds within itself both the authority of the apostles and the moral requirements.

Source: SERMONS 230.2
[AD 749] John Damascene on 1 Timothy 1:9
From the time when we were born again of water and the Spirit, we have become sons of God and members of his household. For this reason St. Paul calls the faithful “saints.” Therefore we do not grieve but rejoice over the death of the saints. We are not under the law but under grace, having been justified by faith and having seen the one true God. For the law is not laid down for the just, nor do we serve as children, held under the law, but we have reached the estate of mature manhood and are fed on solid food, not on that which leads to idolatry. The law was good, as a lamp shining in a dark place until the day dawns, and the morning star rose in our hearts. The living water of divine knowledge has driven away pagan seas, and now all may know God. The old creation has passed away, and all things are made new.

Source: ON DIVINE IMAGES 1.21
[AD 407] John Chrysostom on 1 Timothy 1:11
Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel "glorious." There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it "the glorious Gospel," thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, "Behold, I bring you good tidings of great joy, for unto you is born a Saviour"? [Luke 2:10] Because He was born to be their Saviour, though His miracles did not commence from His birth. "According to the Gospel," he says, "of the blessed God." The glory he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when "His enemies shall be put under His feet" [1 Corinthians 15:25], when there shall be nothing opposed, when the just shall behold all those blessed things, which "eye has not seen, nor ear heard, and which has not entered into the heart of man." [1 Corinthians 2:9] "For I will" says our Saviour, "that they also may be with Me, where I am, that they may behold My glory, which You have given Me." [John 17:24]

Moral. Let us then learn who these are, and let us esteem them blessed, considering what felicities they will then enjoy, of what light and glory they will then participate. The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For "his glory," it says, "shall not descend after him." [Psalm 49:17] And with many it lasts not even to the end of life. But no such thing is to be thought of in that glory; it abides, and will have no end. For such are the things of God, enduring, and above all change or end. For the glory of that state is not from without, but from within. I mean, it consists not in a multitude of servant, or of chariot, nor in costly garments. Independently of these things, the man himself is clothed with glory. Here, without these things, the man appears naked. In the baths, we see the illustrious, the undistinguished, and the base, alike bare. Often have the great been exposed to danger in public, being left on some occasion by their servants. But in that world men carry their glory about with them, and the Saints, like the Angels, wherever they appear, have their glory in themselves. Yea rather as the sun needs no vestures, and requires no foreign aid, but wherever he appears, his glory at once shines forth; so shall it then be.

Let us then pursue that glory, than which nothing is more venerable; and leave the glory of the world, as beyond anything worthless. "Boast not of your clothing and raiment." [Sirach 11:4] This was the advice given of old to the simple. Indeed the dancer, the harlot, the player, are arrayed in a gayer and more costly robe than you. And besides, this boasting were of that, which if but moths attack, they can rob you of its enjoyment. Do you see what an unstable thing it is, this glory of the present life? Thou pridest yourself upon that which insects make and destroy. For Indian insects, it is said, spin those fine threads of which your robes are made. But rather seek a clothing woven from things above, an admirable and radiant vesture, raiment of real gold; of gold not dug by malefactors' hands out of the mine, but the produce of virtue. Let us clothe ourselves with a robe not the manufacture of poor men or slaves, but wrought by our Lord Himself. But your garments, you say, are in-wrought with gold! And what is that to you? He that wrought it, not he that wears it, is the object of admiration, for there it is really due. It is not the frame on which the garment is stretched at the fuller's, but the maker of it, that is admired. Yet the block wears it, and has it bound on itself. And as that wears it, but not for use, even so do some of these women, for the benefit of the garment, to air it, they say, that it may not be moth-eaten! Is it not then the extreme of folly to be solicitous about a thing so worthless, to do anything whatever, to risk your salvation for it, to make a mock at Hell, to set God at defiance, to overlook Christ hungering? Talk not of the precious spices of India, Arabia, and Persia, the moist and the dry, the perfumes and ointments, so costly and so useless. Why, O woman, do you lavish perfumes upon a body full of impurity within? Why spend on what is offensive, as if one should waste perfumes upon dirt, or distill balms upon a brick. There is, if you desire it, a precious ointment and a fragrance, with which you might anoint your soul; not brought from Arabia, or Ethiopia, nor from Persia, but from heaven itself; purchased not by gold, but by a virtuous will, and by faith unfeigned. Buy this perfume, the odor of which is able to fill the world. It was of this the Apostles savored. "For we are (he says) a sweet savor, to some of death, to others of life." [2 Corinthians 2:15-16] And what means this? That it is as they say, that the swine is suffocated by perfumes! But this spiritual fragrance scented not only the bodies but the garments of the Apostles; and Paul's garments were so impregnated with it, that they cast out devils. What balmy leaf, what cassia, what myrrh so sweet or so efficacious as this perfume? For if it put devils to flight, what could it not effect? With this ointment let us furnish ourselves. And the grace of the Spirit will provide it through almsgiving. Of these we shall savor, when we go into the other world. And as here, he that is perfumed with sweet odors draws upon himself the notice of all, and whether at the bath, or the assembly, or any other concourse of men, all follow him, and observe him; so, in that world, when souls come in that are fragrant with this spiritual savor, all arise and make room. And even here devils and all vices are afraid to approach it, and cannot endure it, for it chokes them. Let us then not bear about us that perfume which is a mark of effeminacy, but this, which is a mark of manhood, which is truly admirable, which fills us with a holy confidence. This is a spice which is not the produce of the earth, but springs from virtue, which withers not, but blooms forever. This is it that renders those who possess it honorable. With this we are anointed at our Baptism, then we savor sweetly of it; but it must be by our care afterwards that we retain the savor. Of old the Priests were anointed with ointment, as an emblem of the virtue, the fragrance of which a Priest should diffuse around him.

But nothing is more offensive than the savor of sin, which made the Psalmist say, "My wounds stink and are corrupt." [Psalm 38:5] For sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse, and the abomination of it is perceived. So it is with all sin. Before it is committed it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil, but in the end with pleasure and repose. But even here, as in the one case the pleasure of sin is no pleasure, because of the expectation of disgrace and punishment, so in the other the toil is not felt as toil, by reason of the hope of reward. And what is the pleasure of drunkenness? The poor gratification of drinking, and hardly that. For when insensibility follows, and the man sees nothing that is before him, and is in a worse state than a madman, what enjoyment remains? Nay, one might well say there is no pleasure in fornication itself. For when passion has deprived the soul of its judgment, can there be any real delights? As well might we say that the itch is a pleasure! I should call that true pleasure, when the soul is not affected by passion, not agitated nor overpowered by the body. For what pleasure can it be to grind the teeth, to distort the eyes, to be irritated and inflamed beyond decency? But so far is it from being pleasant, that men hasten to escape from it, and when it is over are in pain. But if it were pleasure, they would wish not to escape from it, but to continue it. It has therefore only the name of pleasure.

But not such are the pleasures enjoyed by us; they are truly delightful, they do not agitate nor inflame. They leave the soul free, and cheer and expand it. Such was the pleasure of Paul when he said, "In this I rejoice, yea, and I will rejoice"; and again, "Rejoice in the Lord always." [Philippians 1:18, and 4:4] For sinful pleasure is attended with shame and condemnation; it is indulged in secret, and is attended with infinite uneasiness. But from all these the true pleasure is exempt. This then let us pursue, that we may attain those good things to come, through the grace and mercy of our Lord Jesus Christ, to whom, etc.

Source: Homily 2 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:12-14
The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. "I was entrusted," he had said, "with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers." Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that "the Gospel was committed to his trust"; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, "I thank Christ Jesus our Lord, who has enabled me, for that He counted me faithful, putting me into the ministry." Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, "Which was committed," he says, "to my trust." This was his own excellence and merit, but not wholly his own; for he says, "I thank Christ Jesus, who enabled me." This is God's part: then his own again, "Because He counted me faithful." Surely because he would be serviceable of his own part.

Source: Homily 3 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:12
Consider how he abounds in the expressions of humility. For so “to me last of all he appeared,” he says. He views himself alone “as one born out of due time.” He himself is “the least of all the apostles,” and not even worthy of this appellation. And he was not content even with these, but that he might not seem in mere words to be humble-minded, he states both reasons and proofs: of his being “one born out of due time,” his seeing Jesus last; and of his being unworthy even of the name of an apostle, “his persecuting the church.” For one who is simply humble-minded sets down the reasons for his contrition. To Timothy he makes mention of these same things, saying, “I thank him who has given me strength for this, Christ Jesus our Lord, because he judged me faithful by appointing me to his service, though I formerly blasphemed and persecuted and insulted him.”

Source: HOMILIES ON FIRST CORINTHIANS 38.5
[AD 407] John Chrysostom on 1 Timothy 1:12
If you have sinned and God has pardoned your sin, receive your pardon and give thanks. But do not be forgetful of your sin. It is not that you should fret over the thought of it, but that you may school your soul not to grow lax or relapse again into the same snares. This is what Paul did, not hiding his actions as a blasphemer, persecutor and injurer. It is as if he were saying: “Let the life of your servant be openly exposed, so that the loving kindness of the Lord might be all the more apparent. For although I have received the remission of sins, I do not reject the memory of those sins.” And this not only made transparent the loving kindness of the Lord but made the man himself the more remarkable. For when you have learned who he was before, then you will be the more astonished at him. When you see what he came to be out of what he was, then you will commend him the more. So if you have greatly sinned, you yourself upon being changed will hope all the more by seeing him. Such an example comforts those who are in despair and causes them again to stand tall.

Source: HOMILIES CONCERNING THE STATUES 12.1
[AD 220] Tertullian on 1 Timothy 1:13
For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith.

Source: On Modesty
[AD 258] Cyprian on 1 Timothy 1:13
For one who errs by simplicity may be pardoned, as the blessed Apostle Paul says of himself, "I who at first was a blasphemer, and a persecutor, and injurious; yet obtained mercy, because I did it ignorantly."

Source: Epistle LXXII
[AD 386] Cyril of Jerusalem on 1 Timothy 1:13
At this point in my discourse I confess my amazement at the wise dispensation of the Holy Spirit, in limiting the epistles of the others to a small number but granting grace to Paul, the former persecutor, to write fourteen. For it was not as though Peter and John were less than Paul that he withheld the gift in their case—God forbid!—but that his doctrine might be beyond question, he gave the grace to the former enemy and persecutor to write more, that thus we might all be confirmed in our faith. Indeed, all were astonished at Paul and said, “Is not this he who used to make havoc” previously “and who has come here for the purpose of taking us in bonds to Jerusalem?” Do not be astonished, Paul says, “I know that ‘it is hard for me to kick against the goad.’21 I know that ‘I am not worthy to be called an apostle, because I persecuted the church of God,’ but ‘I acted ignorantly.’ For I considered the preaching of Christ to be the destruction of the law, for I did not know that he came ‘to fulfill the law, not to destroy it.’23 But ‘the grace of our Lord has abounded beyond measure in me.’ ”

Source: Catechetical Lecture 10:18
[AD 407] John Chrysostom on 1 Timothy 1:13
Thus we see him acknowledge both his own part and that of God, and while he ascribes the greater part to the providence of God, he extenuates his own, yet so far only, as we said before, as was consistent with free will. And what is this, "Who enabled me"? I will tell you. He had so heavy a burden to sustain, that he needed much aid from above. For think what it was to be exposed to daily insults, and mockeries, and snares, and dangers, scoffs, and reproaches, and deaths; and not to faint, or slip, or turn backward, but though assaulted every day with darts innumerable, to bear up manfully, and remain firm and imperturbable. This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. "He is a chosen vessel unto me, to bear my name before the Gentiles and kings." [Acts 9:15] For as those who bear the royal standard in war require both strength and address, that they may not let it fall into the hands of the enemy; so those who sustain the name of Christ, not only in war but in peace, need a mighty strength, to preserve it uninjured from the attacks of accusers. Great indeed is the strength required to bear the name of Christ, and to sustain it well, and bear the Cross. For he who in action, or word, or thought, does anything unworthy of Christ, does not sustain His name, and has not Christ dwelling in him. For he that sustains that name bears it in triumph, not in the concourse of men, but through the very heavens, while all angels stand in awe, and attend upon him, and admire him.

"I thank the Lord, who has enabled me." Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was "a chosen vessel." For this, O blessed Paul, was your own part. "For God is no respecter of persons." But I thank Him that he "thought me worthy of this ministry." For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, "who was formerly," he says, "a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. "For I bear them record that they have a zeal for God, but not according to knowledge." [Romans 10:2] But of himself he says, "Who was a blasphemer and a persecutor." Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he Gas a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.

"But I obtained mercy because I did it ignorantly in unbelief."

Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. "Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God." [John 12:42-43] And Christ again said to them, "How can you believe, who receive honor one of another" [John 5:44]? And the parents of the blind man "said these things for fear of the Jews, lest they should be put out of the synagogue." [John 9:22] Nay the Jews themselves said, "Perceive how we avail nothing? Behold, the world is gone after Him." [John 12:19] Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, "The Romans will come and take away both our place and nation." [John 11:48] What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, "which He had promised before by His holy prophets." [Romans 4:2] How is it then that you know not, you who are zealous of the law of their fathers, who were brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, while you that study the law are persecuting it! It is for this he condemns himself, saying, "I am not meet to be called an Apostle." [1 Corinthians 9:9] It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained "mercy." What then does he mean when he says, "He counted me faithful"? He would give up no right of his Master's: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, "Sirs, why do ye these things to us? We also are men of like passions with you." [Acts 14:15] So again, "He counted me faithful." And again, "I labored more abundantly than they all, yet not I, but the grace of God which was with me." [1 Corinthians 15:10] And again, "It is He that works in us both to will and to do." [Philippians 2:13] Thus in acknowledging that he "obtained mercy," he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, "Blindness in part is happened to Israel." [Romans 11:25]

Source: Homily 3 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:13
Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly but willfully, well knowing what they did.… Thus their love of power was everywhere an obstacle in their way. When they admitted that no one can forgive sins but God alone and Christ immediately did that very thing—forgive sin—which they had confessed to be a sign of divinity, this could not be a case of ignorance. But did Paul act out of such ignorance?… Paul did not act, as some other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious and was afraid that the preaching of it would spread everywhere.… It is for this he condemns himself, saying, “I am not fit to be called an apostle.” It is for this he confesses his ignorance, which was a consequence of his disbelief.

Source: HOMILIES ON 1 TIMOTHY 3
[AD 430] Augustine of Hippo on 1 Timothy 1:13
We heard the reading from the apostle, and perhaps some of you may be worried by what is written there, “According to the justice which is from the law, I was without reproach. Whatever was a gain for me, that I have regarded as a dead loss on account of Christ.” Then he went on to say, “I have reckoned it to be not only a dead loss, but even muck, that I may gain Christ and may be found in him, not having my own justice which is from the law, but the justice which is from the faith of Jesus Christ.” The question is, how could he consider conducting himself without reproach according to the justice which is from the law, to be so much muck and loss? After all, who gave the law?… But let us listen to what he says in another place, “It was not as a result of works,” he says, “which we have done ourselves, but according to his own mercy that he saved us, by means of the bath of rebirth.” And again, “I, who was previously a blasphemer and persecutor, and an overbearing man; but I obtained mercy,” and so on. On the one hand he affirmed that he conducted himself without reproach; on the other he confessed he had been a sinner of such proportions that no sinners need despair of themselves, precisely because even Paul had found remission.

Source: SERMONS 170.1
[AD 430] Augustine of Hippo on 1 Timothy 1:13
From being a persecutor he was changed into “a preacher and the teacher of the nations.” “Previously,” he says, “I was a blasphemer and persecutor and an insolent man. But the reason I obtained mercy was this, that Christ Jesus might demonstrate his forbearance first of all in me, and for the instruction of those who were going to trust him for eternal life.” It is by the grace of God, you see, that we are saved from our sins, in which we are languishing. God alone is the medicine that cures the soul. The soul was well able to injure itself but quite unable to cure itself. In the body, too, after all, people have it in their power to get sick, but not equally in their power to get better. I mean, if they exceed the proper limits, and live self-indulgent lives and do all the things that undermine the constitution and are injurious to health, the day comes, if that’s what they want, when they fall sick. When they’ve so fallen, though, they don’t get better. In order to fall sick, you see, they apply themselves to self-indulgence. But in order to get better, they must apply the doctor’s services to their health.… And so it goes with the soul.

Source: SERMONS 278.1-2
[AD 430] Augustine of Hippo on 1 Timothy 1:13
What then is this “grace for grace”? By faith we first win God’s favor; and for us who were not worthy to have our sins forgiven, from the very fact that, though unworthy, we received so great a gift, it is called grace. What is grace? That which is given gratuitously. That which is bestowed, not paid back. If it was owed, recompense was paid, not grace bestowed.… Having acquired this grace of faith, you will be just by faith. “For the just man lives by faith.” And you will first win God’s favor from living by faith. When you have won God’s favor from living by faith, you will receive as a reward immortality and everlasting life. And that is grace.… Paul acknowledges this grace when he says that he had before been a blasphemer and a persecutor, and insulting, “but I obtained mercy.”

Source: TRACTATES ON JOHN 3.9-10
[AD 450] Peter Chrysologus on 1 Timothy 1:13
Paul introduces a new kind of admonition by exhorting others “by the mercy of God.” Why does he not exhort through God’s might, or majesty, or glory? Why by his mercy? Because it was through that mercy alone that Paul escaped from the criminal state of a persecutor and obtained the dignity of his great apostolate. He himself tells us this, “For I formerly was a blasphemer, a persecutor and a bitter adversary; but I obtained the mercy of God.” … “I exhort you by the mercy of God.” Paul asks—rather, God himself is asking through Paul—for God has greater desire to be loved than feared. God is asking because he wants to be not so much a Lord as a Father.

Source: SERMONS 108
[AD 407] John Chrysostom on 1 Timothy 1:14
This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us "righteous" too, and "sons," and "brethren," and "heirs," and "joint-heirs." Therefore it is he says, that "grace was exceeding abundant." For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love. Having thus enlarged upon the love of God which, not content with showing mercy to a blasphemer and persecutor, conferred upon him other blessings in abundance, he has guarded against that error of the unbelievers which takes away free will, by adding, "with faith and love which is in Christ Jesus." Thus much only, he says, did we contribute. We have believed that He is able to save us.

Moral. Let us then love God through Christ. What means "through Christ"? That it is He, and not the Law, who has enabled us to do this. Observe what blessings we owe to Christ, and what to the Law. And he says not merely that grace has abounded, but "abounded exceedingly," in bringing at once to the adoption those who deserved infinite punishment.

And observe again that "in" is used for "through." For not only faith is necessary, but love. Since there are many still who believe that Christ is God, who yet love Him not, nor act like those who love Him. For how is it when they prefer everything to Him, money, nativity, fate, augury, divinations, omens? When we live in defiance of Him, pray, where is our love? Has any one a warm and affectionate friend? Let him love Christ but equally. So, if no more, let him love Him who gave His Son for us His enemies, who had no merits of our own. Merits did I say? Who had committed numberless sins, who had dared Him beyond all daring, and without cause! Yet He, after numberless instances of goodness and care, did not even then cast us off. At the very time when we did Him the greatest wrong, then did He give His Son for us. And still we, after so great benefits, after being made His friends, and counted worthy through Him of all blessings, have not loved Him as our friend! What hope then can be ours? You shudder perhaps at the word, but I would that you shuddered at the fact! What? How shall it appear that we do not love God even as our friends, you say? I will endeavor to show you — and would that my words were groundless, and to no purpose! But I am afraid they are borne out by facts. For consider: friends, that are truly friends, will often suffer loss for those they love. But for Christ, no one will suffer loss, or even be content with his present state. For a friend we can readily submit to insults, and undertake quarrels; but for Christ, no one can endure enmity: and the saying is, "Be loved for nothing — but be not hated for nothing."

None of us would fail to relieve a friend who was hungering, but when Christ comes to us from day to day, and asks no great matter, but only bread, we do not even regard him, yea though we are nauseously over full, and swollen with gluttony: though our breath betrays the wine of yesterday, and we live in luxury, and waste our substance on harlots and parasites and flatterers, and even on monsters, idiots, and dwarfs; for men convert the natural defects of such into matter for amusement. Again, friends, that are truly such, we do not envy, nor are mortified at their success, yet we feel this toward (the minister of) Christ, and our friendship for men is seen to be more powerful than the fear of God, for the envious and the insincere plainly respect men more than God. And how is this? God sees the heart, yet man does not forbear to practice deceit in His sight; yet if the same man were detected in deceit by men, he thinks himself undone, and blushes for shame. And why speak of this? If a friend be in distress, we visit him, and should fear to be condemned, if we deferred it for a little time. But we do not visit Christ, though He die again and again in prison; nay, if we have friends among the faithful, we visit them, not because they are Christians, but because they are our friends. Thus we do nothing from the fear or the love of God, but some things from friendship, some from custom. When we see a friend depart on travel, we weep and are troubled, and if we see his death, we bewail him, though we know that we shall not be long separated, that he will be restored to us at the Resurrection. But though Christ departs from us, or rather we reject Him daily, we do not grieve, nor think it strange, to injure, to offend, to provoke Him by doing what is displeasing to Him; and the fearful thing is not that we do not treat Him as a friend; for I will show that we even treat Him as an enemy. How, do you ask? Because "the carnal mind is enmity against God," as Paul has said, and this we always carry about us. And we persecute Christ, when He advances toward us, and comes to our very doors. For wicked actions in effect do this, and every day we subject him to insults by our covetousness and our rapacity. And does any one by preaching His word, and benefiting His Church, obtain a good reputation? Then he is the object of envy, because he does the work of God. And we think that we envy him, but our envy passes on to Christ. We affect to wish the benefit to come not from others, but from ourselves. But this cannot be for Christ's sake, but for our own: otherwise, it would be a matter of indifference, whether the good were done by others or ourselves. If a physician found himself unable to cure his son, who was threatened with blindness, would he reject the aid of another, who was able to effect the cure? Far from it! "Let my son be restored," he would almost say to him, "whether it is to be by you or by me." And why? Because he would not consider himself, but what was beneficial to his son. So, were our regard "to Christ," it would lead us to say, "Let good be done, whether by ourselves or by any other." As Paul said, "Whether in pretense or in truth Christ is preached." [Philippians 1:18]. In the same spirit Moses answered, when some would have excited his displeasure against Eldad and Modad, because they prophesied, "Do you envy for my sake? Would God that all the Lord's people were prophets!" [Numbers 11:29] These jealous feelings proceed from vainglory; and are they not those of opponents and enemies? Does any one speak ill of you? Love him! It is impossible, you say. Nay, if you will, it is quite possible. For if you love him only who speaks well of you, what thanks have you? It is not for the Lord's sake, but for the sake of the man's kind speech that you do it. Has any one injured you? Do him good! For in benefiting him who has benefited you there is little merit. Have you been deeply wronged and suffered loss? Make a point of requiting it with the contrary. Yes, I entreat you. Let this be the way we do our own part. Let us cease from hating and injuring our enemies. He commands us "to love our enemies" [Matthew 5:44]: but we persecute Him while He loves us. God forbid! We all say in words, but not so in deeds. So darkened are our minds by sin, that we tolerate in our actions what in words we think intolerable. Let us desist then from things that are injurious and ruinous to our salvation, that we may obtain those blessings which as His friends we may obtain. For Christ says, "I will that where I am, there My disciples may be also, that they may behold My glory" [John 17:24], which may we all attain, through the grace and love of Jesus Christ.

Source: Homily 3 on First Timothy
[AD 220] Tertullian on 1 Timothy 1:15
For this (rule), even in his own person, the apostle has laid down. For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief.

Source: On Modesty
[AD 253] Origen of Alexandria on 1 Timothy 1:15
Moreover, Paul says in the epistle to Timothy, even though he himself had later become an apostle of Jesus, “this is a faithful saying, that Christ Jesus came into the world to save sinners, of whom I am chief.” For some unknown reason he [Celsus] forgot or did not think of saying anything about Paul, who after Jesus established the churches in Christ.… Why then is it outrageous if Jesus, wanting to show mankind the extent of his ability to heal souls, chose infamous and most wicked men and led them on so far that they were an example of the purest moral character to those who were converted by them to the gospel of Christ?

Source: AGAINST CELSUS 1.63
[AD 373] Athanasius of Alexandria on 1 Timothy 1:15
What the apostles received, they passed on without change, so that the doctrine of the mysteries (the sacraments) and Christ would remain correct. The divine Word—the Son of God—wants us to be their (the apostles') disciples. It is appropriate for them to be our teachers, and it is necessary for us to submit to their teaching alone. Only from them and from those who have faithfully taught their doctrine do we get, as Paul writes, “faithful words, worthy of complete acceptance.” With them we are back to ground level, because they did not become disciples as a result of what they heard from others. Rather, they were eyewitnesses and servants of God the Word, and they handed down what they heard directly from him.

Source: Letter 2, Section 7
[AD 407] John Chrysostom on 1 Timothy 1:15-16
The favors of God so far exceed human hope and expectation, that often they are not believed. For God has bestowed upon us such things as the mind of man never looked for, never thought of. It is for this reason that the Apostles spend much discourse in securing a belief of the gifts that are granted us of God. For as men, upon receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. "This is a faithful saying," he says, "and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, "It is a saying to be believed." But some not only disbelieved but even objected, as the Greeks do now. "Let us then do evil, that good may come." This was the consequence they drew in derision of our faith, from his words, "Where sin abounded grace did much more abound." [Romans 3:8, and 5:20] So when we discourse to them of Hell they say, How can this be worthy of God? When man has found his servant offending, he forgives it, and thinks him worthy of pardon and does God punish eternally? And when we speak of the Laver, and of the remission of sins through it, this too they say is unworthy of God, that he who has committed offenses without number should have his sins remitted. What perverseness of mind is this, what a spirit of contention does it manifest! Surely if forgiveness is an evil, punishment is a good; but if punishment is an evil, remission of it is a good. I speak according to their notions, for according to ours, both are good. This I shall show at another time, for the present would not suffice for a matter so deep, and which requires to be elaborately argued. I must lay it before your Charity at a fitting season. At present let us proceed with our proposed subject. "This is a faithful saying," he says. But why is it to be believed?

This appears both from what precedes and from what follows. Observe how he prepares us for this assertion, and how he then dwells upon it. For he has previously declared that He showed mercy to me "a blasphemer and a persecutor"; this was in the way of preparation. And not only did He show mercy, but "He accounted me faithful." So far should we be, he means, from disbelieving that He showed mercy. For no one, who should see a prisoner admitted into a palace, could doubt whether he obtained mercy. And this was visibly the situation of Paul, for he makes himself the example. Nor is he ashamed to call himself a sinner, but rather delights in it, as he thus can best demonstrate the miracle of God's regard for him, and that He had thought him worthy of such extraordinary kindness.

But how is it, that he here calls himself a sinner, nay, the chief of sinners, whereas he elsewhere asserts that he was "touching the righteousness which is in the law blameless"? [Philippians 3:6] Because with respect to the righteousness which God has wrought, the justification which is really sought, even those who are righteous in the law are sinners, "for all have sinned, and come short of the glory of God." [Romans 3:23] Therefore he does not say righteousness simply, but "the righteousness which is in the law." As a man that has acquired wealth, with respect to himself appears rich, but upon a comparison with the treasures of kings is very poor and the chief of the poor; so it is in this case. Compared with Angels, even righteous men are sinners; and if Paul, who wrought the righteousness that is in the law, was the chief of sinners, what other man can be called righteous? For he says not this to condemn his own life as impure, let not this be imagined; but comparing his own legal righteousness with the righteousness of God, he shows it to be nothing worth, and not only so, but he proves those who possess it to be sinners.

Source: Homily 4 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:15
It is no humility to think that you are a sinner when you really are a sinner. But whenever one is conscious of having done many great deeds but does not imagine that he is something great in himself, that is true humility. When a man is like Paul and can say, “I have nothing on my conscience,” and then can add, “But I am not justified by this,” and can say again, “Christ Jesus came to save sinners of whom I am the chief,” that is true humility. That man is truly humble who does exalted deeds but, in his own mind, sees himself as lowly.

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 5.6
[AD 420] Jerome on 1 Timothy 1:15
They may choose to read, “It is a man’s saying, and worthy of all acceptation.” We are content to err with the Greeks, that is to say, with the apostle himself, who spoke Greek. Our version, therefore, is, “it is a faithful saying, and worthy of all acceptation.”

Source: Letters 27.3
[AD 430] Augustine of Hippo on 1 Timothy 1:15
We heard the blessed apostle Paul saying, “The word is human and worthy of total acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” So it’s a human word, and worthy of total acceptance. Why human, and not divine? Without the slightest doubt, unless this word were also divine, it would not be worthy of total acceptance. But this word is both human and divine in the same sort of way that Christ himself is both man and God. So if we are right in understanding this word to be not only human but also divine, why did the apostle prefer to call it human rather than divine?… So the aspect he chose was the one by which Christ came into the world. He came, after all, insofar as he was man. Because insofar as he was God, he was always there.

Source: SERMONS 174.1
[AD 430] Augustine of Hippo on 1 Timothy 1:15
There was no reason for Christ the Lord to come, except to save sinners. Eliminate diseases, eliminate wounds, and there is no call for medicine. If a great doctor has come down from heaven, a great invalid must have been lying very sick throughout the whole wide world. This invalid is the whole human race.

Source: SERMONS 175.1
[AD 430] Augustine of Hippo on 1 Timothy 1:15
“For all have sinned,” either in Adam or by themselves, “and are deprived of the glory of God.” Consequently, the whole human mass ought to be punished, and if the deserved punishment of damnation were rendered to all, beyond all doubt it would be justly rendered. This is why those who are liberated from it by grace are not called vessels of their own merits but “vessels of mercy.” But whose mercy was it but him who sent Jesus Christ into this world to save sinners, whom he foreknew, predestined, called, justified and glorified? Hence, who could be so advanced in foolish insanity as not to render ineffable thanks to the mercy of this God who liberates those whom he has wished, considering that one could not in any way reproach the justice of God in condemning all entirely?

Source: On Nature and Grace 1.4.4-1.5.5
[AD 430] Augustine of Hippo on 1 Timothy 1:15
Pay attention to the apostle Paul, “The word is faithful and worthy of total acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first.” He said, “of whom I am the first.” How was he the first? Weren’t there so many Jews who were sinners before him? Weren’t there any sinners before him in the whole human race?… So what’s the meaning of “of whom I am the first”? That I am worse than all of them. By first he meant us to understand worst.… Remember Saul, and you’ll discover why. Isn’t he the one who wasn’t satisfied with only one hand to stone Stephen, and who took care of the coats of the others? Isn’t he the one who persecuted the church everywhere?… So he it is who was the number one persecutor. There was none worse than he.

Source: SERMONS 175.6-7
[AD 461] Leo the Great on 1 Timothy 1:15
What was foreknown about the malice of Jews and what was properly decreed regarding the passion of Christ were very different and quite contrary. For the will to murder did not proceed from the same place as the will to die. Nor did their heinous crime and the Redeemer’s patience arise from a single spirit. Our Lord did not himself cause the wicked hands of his attackers to be laid on him, but he permitted this. He did not force what was going to happen actually to happen simply by foreknowing it. Yet it was for this purpose that he had taken on flesh, so that it might happen. Finally, so disparate were the motives of the Crucified and of those crucifying, that what was undertaken by Christ could not be abolished, what was committed by those others could indeed have been put to a halt. He who came “to save sinners” did not deny his mercy even to his own murderers, but turned the evil of godless people to the good of believers.

Source: SERMONS 67.2-3
[AD 585] Cassiodorus on 1 Timothy 1:15
This is a short psalm, but it annihilates the boundless wickedness of pagans who believe that the glory of the heavenly majesty could not have descended to the humility of suffering. How foolish they are. For their thinking is confounded by the Source of the world’s realization that it has been freed! As Paul says, “Christ Jesus came into the world to save sinners, of whom I am the chief.”

Source: EXPLANATION OF THE PSALMS 3.9
[AD 220] Tertullian on 1 Timothy 1:16
To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment has nevertheless engaged to grant pardon by means of repentance. For he has said to the people, “Repent, and I will save you”; and again, “I live, says the Lord, and I will have repentance rather than death.” Repentance, then, is “life,” since it is preferred to “death.” That repentance, O sinner, like myself (nay, rather, less than myself, for preeminence in sins I acknowledge to be mine), do you so hasten to so embrace, as a shipwrecked man the protection of some plank. This will draw you forth when sunk in the waves of sins and will bear you forward into the port of the divine clemency.

Source: ON REPENTANCE 4
[AD 220] Tertullian on 1 Timothy 1:16
That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine ), do you so hasten to, so embrace, as a shipwrecked man the protection of some plank.

Source: On Repentance
[AD 407] John Chrysostom on 1 Timothy 1:16
See how he further humbles and depreciates himself, by naming a fresh and less creditable reason. For that he obtained mercy on account of his ignorance, does not so much imply that he who obtained mercy was a sinner, or under deep condemnation; but to say that he obtained mercy in order that no sinner hereafter might despair of finding mercy, but that each might feel sure of obtaining the like favor, this is an excess of humiliation, such that even in calling himself the chief of sinners, "a blasphemer and a persecutor, and one not meet to be called an Apostle," he had said nothing like it. This will appear by an example. Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemnation; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any; for when I obtained mercy, he argues, there could be no doubt of others: as familiarly speaking we might say, "If God pardons such an one, he will never punish anybody"; and thus he shows that he himself, though unworthy of pardon, for the sake of others' salvation, first obtained that pardon. Therefore, he says, since I am saved, let no one doubt of salvation. And observe the humility of this blessed man; he says not, "that in me he might show forth" His "longsuffering," but "all longsuffering"; as if he had said, greater longsuffering He could not show in any case than in mine, nor find a sinner that so required all His pardon, all His long-suffering; not a part only, like those who are only partially sinners, but "all" His longsuffering.

"For a pattern to those who should hereafter believe." This is said for comfort, for encouragement. But because he had spoken highly of the Son, and of the great love which He has manifested, lest he should be thought to exclude the Father from this, he ascribes the glory to Him also.

Source: Homily 4 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:16
God indeed says that he called Paul on account of his excellent capacity, as he said to Ananias, “for he is a chosen instrument of mine to carry my name before the Gentiles and kings.” That is to say, he was capable of service and the accomplishment of great deeds. God gives this as the reason for his call. But Paul himself everywhere ascribes it to grace and to God’s inexpressible mercy. He says this in the words, “I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience for an example to those who were to believe in him for eternal life.”

Source: COMMENTARY ON GALATIANS 1
[AD 407] John Chrysostom on 1 Timothy 1:16
Paul pointed out to all the deeds he had dared to commit before. He thought that it was better for his former life to be publicized to all in order to make evident the greatness of the gift of God than to cover up his ineffable and indescribable mercy by shrinking from proclaiming his own sins to all. He therefore recounted in detail his persecutions, his plots, his fights against the church. He says, “I am not worthy to be called an apostle, because I persecuted the church of God”; and again, “that Jesus came to save sinners of whom I am the chief.” And once more, “You have heard of my former way of life in Judaism; how beyond all measure I persecuted the church of God and ravaged it.” Indeed, to give, as it were, some kind of return to Christ for his long-suffering toward him, by telling plainly what sort he was and what an enemy and foe he had saved, he very frankly revealed the battle which in the beginning he had waged with consuming zeal against Christ. And because of this he held out good hope even to those who had despaired of themselves.

Source: HOMILIES ON JOHN 10.1
[AD 430] Augustine of Hippo on 1 Timothy 1:16
So note how this Saul, later Paul, ironically “congratulates himself” on having attained to the mercy of God, because he was found to be the first, that is the most outstanding, in sins!… This was so that others could all say to themselves, “if Paul was cured, why should I despair? If such a desperately sick man was cured by such a great physician, who am I, not to fit those hands to my wounds, not to hasten to the care of those hands?” That people might be able to say that sort of thing, that’s why Saul was made into an apostle out of a persecutor. When a doctor comes to a new place, he looks for someone there who’s been despaired of and cures him, even if he finds he’s very poor, provided he finds him a desperate case. He is not looking for a fee but displaying his skill.

Source: SERMONS 175.9
[AD 700] Isaac of Nineveh on 1 Timothy 1:16
We bring to mind how the holy apostle Paul recounts his transgressions and puts his soul in the last and nethermost place, saying, “Jesus Christ came into the world to save sinners, of whom I am chief.” … When and at what time did he say this? After great struggles, after mighty works, after the preaching of the gospel of Christ which he proclaimed throughout the whole world, after continual deaths and manifold tribulations which he suffered from the Jews and from the heathen. Even then he saw himself as only making a beginning. He was of the opinion not merely that he had not yet attained to purity of soul but that he would not even number himself among the disciples of Christ, as was fitting.

Source: AN EPISTLE TO ABBA SYMEON OF CAESAREA
[AD 220] Tertullian on 1 Timothy 1:17
It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.

Source: Against Praxeas
[AD 311] Methodius of Olympus on 1 Timothy 1:17
Fitly did that temporal king and Thy servant once sing of Thee as the King Eternal, saying, Thou art fairer than the children of men, who amongst men art very God and man.
But the time would fail us, ages and succeeding generations too, to render unto thee thy fitting salutation as the mother of the King Eternal,

Source: Methodius Oration Concerning Simeon and Anna
[AD 395] Gregory of Nyssa on 1 Timothy 1:17
We know that of all the names by which Deity is indicated some are expressive of the Divine majesty, employed and understood absolutely, and some are assigned with reference to the operations over us and all creation. When the apostle says, “Now to the immortal, invisible, only wise God,” and the like, by these titles he suggests conceptions which represent to us the transcendent power. In other cases, however, God is spoken of in the Scriptures as gracious, merciful, full of pity, true, good, Lord, Physician, Shepherd, Way, Bread, Fountain, King, Creator, Artificer, Protector, Who is over all and through all, Who is all in all; these and similar titles contain the declaration of the operations of the Divine loving kindness in the creation.

Source: AGAINST EUNOMIUS 2.11
[AD 407] John Chrysostom on 1 Timothy 1:17
For these things, then, we glorify not the Son only, but the Father. Here let us argue with the heretics. Speaking of the Father, he says, "To the only God." Is the Son then not God? "The only immortal." Is the Son then not immortal? Or does He not possess that Himself, which hereafter He will give to us? Yes, they say, He is God and immortal, but not such as the Father. What then? Is He of inferior essence, and therefore of inferior immortality? What then is a greater and a less immortality? For immortality is nothing else than the not being subject to destruction. For there is a greater and a less glory; but immortality does not admit of being greater or less: as neither is there a greater and a less health. For a thing must either be destructible, or altogether indestructible. Are we men then immortal even as He? God forbid! Surely not! Why? Because He has it by nature, but we adventitiously. Why then do you make the difference? Because the Father, he says, is made such as He is by no other: but the Son is what He is, from the Father. This we also confess, not denying that the Son is generated from the Father incorruptibly. And we glorify the Father, he means, for having generated the Son, such as He is. Thus you see the Father is most glorified, when the Son has done great things. For the glory of the Son is referred again to Him. And since He generated Him omnipotent and such as He is in Himself, it is not more the glory of the Son than of the Father, that He is self-sufficient, and self-maintained, and free from infirmity. It has been said of the Son, "By whom He made the worlds." [Hebrews 1:2] Now there is a distinction observed among us between creation and workmanship. For one works and toils and executes, another rules; and why? Because he that executes is the inferior. But it is not so there; nor is the sovereignty with One, the workmanship with the Other. For when we hear, "By whom He made the worlds," we do not exclude the Father from creation. Nor when we say, "To the King immortal," do we deny dominion to the Son. For these are common to the One and the Other, and each belongs to Both. The Father created, in that He begot the creating Son; the Son rules, as being Lord of all things created. For He does not work for hire, nor in obedience to others, as workmen do among us, but from His own goodness and love for mankind. But has the Son ever been seen? No one can affirm this. What means then, "To the King immortal, invisible, the only wise God"? Or when it is said, "There is no other name whereby we must be saved": and again, "There is salvation in no other"? [Acts 4:12]

"To Him be honor and glory forever. Amen."

Now honor and glory are not mere words; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him.

In honoring Him, therefore, we do honor to ourselves. He who opens his eyes to gaze on the light of the sun, receives delight himself, as he admires the beauty of the star, but does no favor to that luminary, nor increases its splendor, for it continues what it was; much more is this true with respect to God. He who admires and honors God does so to his own salvation, and highest benefit; and how? Because he follows after virtue, and is honored by Him. For "them that honor Me," He says, "I will honor." [1 Samuel 4:30] How then is He honored, if He enjoys no advantage from our honor? Just as He is said to hunger and thirst. For He assumes everything that is ours, that He may in anywise attract us to Him. He is said to receive honors, and even insults, that we may be afraid. But with all this we are not attracted towards Him!

Moral. Let us then "glorify God," and bear God both "in our body and in our spirit." [1 Corinthians 6:20] And how is one to glorify Him in the body? Says one, and how in the spirit? The soul is here called the spirit to distinguish it from the body. But how may we glorify Him in the body and in the spirit? He glorifies Him in the body, who does not commit adultery or fornication, who avoids gluttony and drunkenness, who does not affect a showy exterior, who makes such provision for himself as is sufficient for health only: and so the woman, who does not perfume nor paint her person, but is satisfied to be such as God made her, and adds no device of her own. For why do you add your own embellishments to the work which God made? Is not His workmanship sufficient for you? Or do you endeavor to add grace to it, as if forsooth you were the better artist? It is not for yourself, but to attract crowds of lovers, that you thus adornest your person, and insultest your Creator. And do not say, "What can I do? It is no wish of my own, but I must do it for my husband. I cannot win his love except I consent to this." God made you beautiful, that He might be admired even in your beauty, and not that He might be insulted. Do not therefore make Him so ill a return, but requite Him with modesty and chastity. God made you beautiful, that He might increase the trials of your modesty. For it is much harder for one that is lovely to be modest, than for one who has no such attractions, for which to be courted. Why does the Scripture tell us, that "Joseph was a goodly person, and well favored" [Genesis 39:6], but that we might the more admire his modesty coupled with beauty? Has God made you beautiful? Why do you make yourself otherwise? For as though one should overlay a golden statue with a daubing of mire, so it is with those women that use paints. Thou besmearest yourself with red and white earth! But the homely, you say, may fairly have recourse to this. And why? To hide their ugliness? It is a vain attempt. For when was the natural appearance improved upon by that which is studied and artificial? And why should you be troubled at your want of beauty, since it is no reproach? For hear the saying of the Wise Man, "Commend not a man for his beauty, neither abhor a man for his outward appearance." [Sirach 11:2] Let God be rather admired, the best Artificer, and not man, who has no merit in being made such as he is. What are the advantages, tell me, of beauty? None. It exposes its possessor to greater trials, mishaps, perils, and suspicions. She that wants it escapes suspicion; she that possesses it, except she practice a great and extraordinary reserve, incurs an evil report, and what is worse than all, the suspicion of her husband, who takes less pleasure in beholding her beauty, than he suffers pain from jealousy. And her beauty fades in his sight from familiarity, while she suffers in her character from the imputation of weakness, dissipation, and wantonness, and her very soul becomes degraded and full of haughtiness. To these evils personal beauty is exposed. But she who has not this attraction, escapes unmolested. The dogs do not assail her; she is like a lamb, reposing in a secure pasture, where no wolf intrudes to harass her, because the shepherd is at hand to protect her.

The real superiority is, not that one is fair, and the other homely, but it is a superiority that one, even if she is not fair, is unchaste, and the other is not wicked. Tell me wherein is the perfection of eyes? Is it in their being soft, and rolling, and round, and dark, or in their clearness and quicksightedness. Is it the perfection of a lamp to be elegantly formed, and finely turned, or to shine brightly, and to enlighten the whole house? We cannot say it is not this, for the other is indifferent, and this the real object. Accordingly we often say to the maid whose charge it is, "You have made a bad lamp of it." So entirely is it the use of a lamp to give light. So it matters not what is the appearance of the eye, while it performs its office with full efficiency. We call the eye bad, which is dim or disordered, and which, when open, does not see. For that is bad, which does not perform its proper office — and this is the fault of eyes. And for a nose, tell me, when is it a good one? When it is straight, and polished on either side, and finely proportioned? Or when it is quick to receive odors, and transmit them to the brain? Any one can answer this.

Come now, let us illustrate this by an example — as of gripers, I mean the instruments so called; we say those are well-made, which are able to take up and hold things, not those which are only handsomely and elegantly shaped. So those are good teeth which are fit for the service of dividing and chewing our food, not those which are beautifully set. And applying the same reasoning to other parts of the body, we shall call those members beautiful, which are sound, and perform their proper functions aright. So we think any instrument, or plant, or animal good, not because of its form or color, but because it answers its purpose. And he is thought a good servant, who is useful and ready for our service, not one who is comely but dissolute. I trust you now understand how it is in your power to be beautiful.

And since the greatest and most important benefits are equally enjoyed by all, we are under no disadvantage. Whether we are beautiful or not, we alike behold this universe, the sun, the moon, and the stars; we breathe the same air, we partake alike of water, and the fruits of the earth. And if we may say what will sound strange, the homely are more healthy than the beautiful. For these, to preserve their beauty, engage in no labor, but give themselves up to indolence and delicate living, by which their bodily energies are impaired; while the others, having no such care, spend all their attention simply and entirely on active pursuits.

Let us then "glorify God, and take and bear Him in our body." [1 Corinthians 6:20] Let us not affect a beautiful appearance; that care is vain and unprofitable. Let us not teach our husbands to admire the mere outward form; for if such be your adornment, his very habit of viewing your face will make him easy to be captivated by a harlot. But if you teach him to love good manners, and modesty, he will not be ready to wander, for he will see no attractions in a harlot, in whom those qualities are not found, but the reverse. Neither teach him to be captivated by laughter, nor by a loose dress, lest you prepare a poison against yourself. Accustom him to delight in modesty, and this you will do, if your attire be modest. But if you have a flaunting air, an unsteady manner, how can you address him in a serious strain? And who will not hold you in contempt and derision?

But how is it possible to glorify God in our spirit? By practicing virtue, by adorning the soul. For such embellishment is not forbidden. Thus we glorify God, when we are good in every respect, and we shall be glorified by Him in a much higher degree in that great day. For "I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." [Romans 8:18] Of which that we may all be partakers, God grant, by the grace and lovingkindness of our Lord Jesus Christ.

Source: Homily 4 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:17
We must first turn our words to prayer. I say this because, sometimes, when prayer accompanies a teaching, it will serve to provide us with a demonstration of the things we are seeking to prove.… And Paul often does this at the beginning of his epistles. He first mentions God and then does not go on to his teaching until he pays to God the glory and praise due to him. Listen: “To the King of ages, the immortal, the invisible, the only God of wisdom, be honor and glory for ever and ever! Amen.”

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 3.2
[AD 411] Tyrannius Rufinus on 1 Timothy 1:17
He is the only Son of God, our Lord. For he is born One of One, because there is one brightness of light, and there is one word of the understanding. Neither does an incorporeal generation degenerate into the plural number or suffer division. The One who is born is in no way separated from the One who gives life. He is the one and only, the unique. He is as thought is to the mind, as wisdom is to the wise, as a word is to the understanding, as valor is to the brave. As the Father is said by the apostle to be “alone wise,” so likewise the Son alone is called wisdom. He is then the “only Son.” In glory, everlastingness, virtue, dominion, power, he is what the Father is. Yet all these he has not unoriginately as the Father but from the Father, as the Son, without beginning and equal. Although he is the head of all things, yet the Father is the head of him. For so it is written, “The head of Christ is God.”

Source: COMMENTARY ON THE APOSTLES’ CREED 6
[AD 420] Jerome on 1 Timothy 1:17
But if you think that God is seen by those who are pure in heart in this world, why did Moses, who had previously said, “I have seen the Lord face to face, and my life is preserved,” afterwards plead that he might see him distinctly? And because he said that he had seen God, the Lord told him, “You cannot not see my face. For no one shall see my face and live.” For this reason also the apostle calls him the only invisible God, who dwells in light unapproachable, whom no man has seen nor can see.

Source: Against the Pelagians 3.12
[AD 430] Augustine of Hippo on 1 Timothy 1:17
In order to attain that vision by which we see God as he is, he has warned us that our hearts must be cleansed. As objects are called visible in our fashion of speaking, so God is called invisible lest he be thought to be a material body. Yet he will not deprive pure hearts of the contemplation of his essence, since this great and sublime reward is promised, on the Lord’s own word, to those who worship and love God. At the time when he appeared visibly to bodily eyes, he promised that his invisible being also would be seen by the clean of heart, “He that loves me shall be loved of my Father, and I will love him and will manifest myself to him.” It is certain that this nature of his, which he shares with the Father, is equally as invisible as it is equally incorruptible.

Source: LETTERS 147.19.48
[AD 430] Augustine of Hippo on 1 Timothy 1:17
So this faith is also a rule for salvation, to “believe in God the Father almighty,” creator of all things, “king of the ages, immortal and invisible.” He is indeed the almighty God who at the origin of the world made all things out of nothing. He is before the ages and made and governs the ages. He doesn’t, after all, grow with time, or stretch out in space, nor is he shut in or bounded by any material. He abides with and in himself as full and perfect eternity, which neither human thought can comprehend nor tongue describe.

Source: SERMONS 215.2
[AD 430] Augustine of Hippo on 1 Timothy 1:17
Let us hold firmly that Father and Son and Holy Spirit in their own proper nature, their proper substance, are together and equally invisible. We believe them to be together and equally immortal, together and equally imperishable. There is one place where the apostle states all these things simultaneously, “Now to the king of ages, immortal, invisible, imperishable, to the only God, be honor and glory for ever and ever. Amen.”

Source: Sermons 277.15
[AD 215] Clement of Alexandria on 1 Timothy 1:18
"This charge "he says, "I commit to thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war the good warfare; holding faith, and a good conscience; which some having put away concerning faith have made shipwreck"
[AD 220] Tertullian on 1 Timothy 1:18
What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase.

Source: The Prescription Against Heretics
[AD 407] John Chrysostom on 1 Timothy 1:18
When again he speaks of a charge, which implies something burdensome, he adds, “This charge I commit to you, my son Timothy.” He charges him as his son, not so much with arbitrary or despotic authority. Rather as a father, he says, “My son, Timothy.”

Source: HOMILIES ON 1 TIMOTHY 5
[AD 407] John Chrysostom on 1 Timothy 1:18
The offices of teacher and priest are of great dignity, and to bring forward one that is worthy requires God’s own calling. So it was of old, and so it is now. This choice is to be made apart from human sentiments, not looking to any temporal consideration, swayed neither by friendship nor by enmity.… In those days the calling of a priest was “in accordance with prophecy.” But what does that imply? That nothing human is to interfere with the leading of the Holy Spirit. For prophecy is not only the telling of things future but also of the present.

Source: HOMILIES ON 1 TIMOTHY 5
[AD 407] John Chrysostom on 1 Timothy 1:18-19
The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? As it is said, "If you have not been faithful in that which is little, who will commit to you that which is great and true?" [Luke 16:11] But then, when nothing human was done, the appointment of Priests too was by prophecy. What is "by prophecy"? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered "hidden among the stuff." [1 Samuel 10:22] For God reveals things to the righteous. So it was said by prophecy, "Separate me Barnabas and Saul." [Acts 13:2] In this way Timothy also was chosen, concerning whom he speaks of prophecies in the plural; that, perhaps, upon which he "took and circumcised him," and when he ordained him, as he himself says in his Epistle to him, "Neglect not the gift that is in you." [1 Timothy 4:14] Therefore to elevate him, and prepare him to be sober and watchful, he reminds him by whom he was chosen and ordained, as if he had said, "God has chosen you. He gave you your commission, you were not made by human vote. Do not therefore abuse or bring into disgrace the appointment of God." When again he speaks of a charge, which implies something burdensome, he adds, "This charge I commit to you, son Timothy." He charges him as his son, his own son, not so much with arbitrary or despotic authority as like a father, he says, "my son Timothy." The "committing," however, implies that it is to be diligently kept, and that it is not our own. For we did not obtain it for ourselves, but God conferred it upon us; and not it only, but also "faith and a good conscience." What He has given us then, let us keep. For if He had not come, the faith had not been to be found, nor that pure life which we learn by education. As if he had said, "It is not I that charge you, but He who chose you," and this is meant by "the prophecies that went before on you." Listen to them, obey them.

And say; what do you charge? "That by them you should war a good warfare." They chose you, that then for which they chose you do thou, "war a good warfare." He named "a good warfare," since there is a bad warfare, of which he says, "As you have yielded your members instruments to uncleanness and to iniquity." [Romans 6:19] Those men serve under a tyrant, but you serve under a King. And why calls he it a warfare? To show how mighty a contest is to be maintained by all, but especially by a Teacher; that we require strong arms, and sobriety, and awakenedness, and continual vigilance: that we must prepare ourselves for blood and conflicts, must be in battle array, and have nothing relaxed. "That you should war in them," he says. For as in an army all do not serve in the same capacity, but in their different stations; so also in the Church one has the office of a Teacher, another that of a disciple, another that of a private man. But you are in this. And, because this is not sufficient he adds,

Source: Homily 5 on First Timothy
[AD 428] Theodore of Mopsuestia on 1 Timothy 1:18
It was according to divine revelation that I, Paul, laid hands on you and entrust to you the work of teaching.

Source: COMMENTARY ON 1 TIMOTHY
[AD 458] Theodoret of Cyrus on 1 Timothy 1:18
With the name of “son,” Paul gives his blessing to Timothy.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS
[AD 458] Theodoret of Cyrus on 1 Timothy 1:18
By recalling prophecy, Paul makes it clear that Timothy received the laying on of hands in accordance with divine revelation, and after numerous signs that he, Timothy, had been so elected.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY
[AD 220] Tertullian on 1 Timothy 1:19
If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith." Albeit covetousness is by the same apostle called idolatry.

Source: On Idolatry
[AD 220] Tertullian on 1 Timothy 1:19
Moreover, if the crime of Hymenaeus and Alexander-blasphemy, to wit-is irremissible in this and in the future age, of course the apostle would not, in opposition to the determinate decision of the Lord, have given to Satan, under a hope of pardon, men already sunken from the faith into blasphemy; whence, too, he pronounced them "shipwrecked with regard to faith," having no longer the solace of the ship, the Church.

Source: On Modesty
[AD 373] Athanasius of Alexandria on 1 Timothy 1:19
But the sectarians, who have fallen away from the teaching of the church and made shipwreck concerning the faith, wrongly think that evil has some sort of eternal existence. They arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ. They fantasize that he is the unmade producer of evil and the head of wickedness, who is also artificer of creation. These men one can easily refute, not only from the divine Scriptures but also from the human understanding itself, the very source of these insane imaginations.

Source: Against the Heathen 6.3
[AD 379] Basil of Caesarea on 1 Timothy 1:19
What storm at sea was ever so fierce and wild as this tempest within the churches? In it every landmark of the Fathers has been moved. Every foundation, every bulwark of opinion has been shaken. Everything buoyed up on the unsound is dashed about and shaken down. We attack one another. We are overthrown by one another. If our enemy is not the first to strike us, we are wounded by the comrade at our side. If an enemy soldier is stricken and falls, his fellow soldier tramples him down. There is at least this bond of union between us that we hate our common foes, but no sooner has the enemy gone by than we find enemies in one another. And who could make a complete list of all the wrecks? Some have gone to the bottom on the attack of the enemy, some through the unsuspected treachery of their allies, some from the blundering of their own officers. We see, as it were, whole churches, crews and all, dashed and shattered upon the sunken reefs of deceitful teaching, while others of the enemies of the Spirit of salvation have seized the helm and made shipwreck of the faith.

Source: ON THE SPIRIT 30.77
[AD 397] Ambrose of Milan on 1 Timothy 1:19
The truth of the Lord encompasses him, so that he is not afraid of the terror of the night or of the thing that walks about in darkness. Therefore, “Zabulon shall dwell by the sea.” Thus he may look upon the shipwrecks of others while himself free from danger. He may behold others driven here and there on the sea of this world, those who are borne about by every wind of doctrine, while himself persevering on the ground of an immovable faith.

Source: THE PATRIARCHS 5.26-27
[AD 407] John Chrysostom on 1 Timothy 1:19
For he that would be a Teacher must first teach himself. For as he who has not first been a good soldier, will never be a general, so it is with the Teacher; wherefore he says elsewhere, "Lest when I have preached to others, I myself should be a cast-away." [1 Corinthians 9:27] "Holding faith," he says, "and a good conscience," that so you may preside over others. When we hear this, let us not disdain the exhortations of our superiors, though we be Teachers. For if Timothy, to whom all of us together are not worthy to be compared, receives commands and is instructed, and that being himself in the Teacher's office, much more should we. "Which some having put away, have made shipwreck concerning the faith." And this follows naturally. For when the life is corrupt, it engenders a doctrine congenial to it, and from this circumstance many are seen to fall into a gulf of evil, and to turn aside into Heathenism. For that they may not be tormented with the fear of futurity, they endeavor to persuade their souls, that what we preach is false. And some turn aside from the faith, who seek out everything by reasoning; for reasoning produces shipwreck, while faith is as a safe ship.

They then who turn aside from the faith must suffer shipwreck; and this he shows by an example.

Source: Homily 5 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:19
In all circumstances, beloved, we need faith—faith, the mother of virtues, the medicine of salvation—without it we cannot grasp any teaching on sublime matters. But those who are without faith are like people trying to cross the sea without a ship. They are able to swim for a while by using hands and feet, but when they have gone farther out they are soon swamped by the waves. So, also, those who have recourse to their own reasoning before accepting any knowledge are inviting shipwreck, even as Paul speaks of those “who have made shipwreck of the faith.”

Source: HOMILIES ON JOHN 33.1
[AD 445] Vincent of Lérins on 1 Timothy 1:19
Innumerable are the examples we must omit, since we wish to be brief. But all of them make it sufficiently clear that the customary method of most heresies consists in rejoicing in “profane novelties,” in loathing traditional knowledge, which some rejecting have made shipwreck concerning the faith. Conversely, it is proper for Catholics to guard the “deposit,” handed down by the holy fathers, to condemn profane novelties, and, as the apostle said, “before and now I say again,” let him be anathema “if any one preach to you a gospel besides that which you have received.”

Source: COMMONITORIES 24
[AD 220] Tertullian on 1 Timothy 1:20
Plainly Paul states that he delivered to Satan Hymenaeus and Alexander, “that they learn not to blaspheme,” as he writes to Timothy. Nevertheless Paul himself says that a “thorn was given him, an angel of Satan,” by which he was to be buffeted, lest he should exalt himself. Weren’t these brothers delivered to Satan not for perdition but for giving them an opportunity to change? If so, what is the difference between blasphemy and incest and a soul entirely free from these? The free soul would be elated from no other source than the highest sanctity and all innocence. The elation of such a soul would be in the apostle’s case restrained by this buffeting, by means, some say, of pain in the ear or head. Incest, however, and blasphemy would have deserved a different punishment. The person would have been delivered over to Satan himself for a possession, not to an “angel” of his.… If you take the assumption that the crime of Hymenaeus and Alexander—blasphemy—is irremissible in this and in the future age, the apostle would not, in opposition to the clear directive of the Lord, have given to Satan, under a hope of pardon, men already irremediably sunken from the faith into blasphemy. Thus, he pronounced them “shipwrecked with regard to faith,” having no longer the solace of the ship, the church.

Source: ON MODESTY 13
[AD 220] Tertullian on 1 Timothy 1:20
It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Timothy 1:20
The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.

Source: On the Flesh of Christ
[AD 220] Tertullian on 1 Timothy 1:20
Plainly, the selfsame apostle delivered to Satan Hymenaeus and Alexander, "that they might be emended into not blaspheming," as he writes to his Timotheus.

Source: On Modesty
[AD 220] Tertullian on 1 Timothy 1:20
For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any fight of his own.

Source: On Flight in Persecution
[AD 373] Athanasius of Alexandria on 1 Timothy 1:20
When one knows properly these timely points, his understanding of the faith is right and healthy. But if he mistakes any such points, he quickly falls into heresy. Thus Hymenaeus and Alexander and their fellows were untimely when they said that the resurrection had already been. The Galatians were untimely in the other direction in making much of circumcision now.

Source: Discourses Against the Arians 1.54.2
[AD 379] Basil of Caesarea on 1 Timothy 1:20
Those whom the usual penalties do not recall to their senses, and even exclusion from prayers does not lead to repentance, must be subjected to the canons given by the Lord. For it has been written, “If your brother sins, go and show him his fault, between you and him. But if he does not listen to you, take one or two others along with you. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” Now, this truly has been done in the case of this man. Once he was accused; in the presence of one or two he was convicted; a third time, in the presence of the church. Since, therefore, we have solemnly protested to him and he has not acquiesced, let him for the future be excommunicated. And let it be announced to all the village that he is not to be admitted to any participation in the ordinary relations of life, so that, by our refusal to associate with him, he may become wholly the food for the devil.

Source: LETTERS 288
[AD 407] John Chrysostom on 1 Timothy 1:20
And from them he would instruct us. You see how even from those times there have been seducing Teachers, curious enquirers, and men holding off from the faith, and searching out by their own reasonings. As the shipwrecked man is naked and destitute of all things, so is he that falls away from the faith without resource, he knows not where to stand or where to stay himself, nor has he the advantage of a good life so as to gain anything from that quarter. For when the head is disordered, what avails the rest of the body? And if faith without a good life is unavailing, much more is the converse true. If God despises His own for our sakes, much more ought we to despise our own for His sake. For so it is, where any one falls away from the faith, he has no steadiness, he swims this way and that, till at last he is lost in the deep.

"Whom I delivered to Satan, that they might be taught not to blaspheme!" Thus it is blasphemy to search into divine things by our own reasonings. For what have human reasonings in common with them? But how does Satan instruct them not to blaspheme? Can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. As elsewhere he says in the case of the fornicator: "To deliver such an one to Satan for the destruction of the flesh." Not that he may save the body, but "that the spirit may be saved." [1 Corinthians 5:5] Therefore it is spoken impersonally. How then is this effected? As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit. But why did you not punish them yourself, as you did that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, "What will you? Shall I come unto you with a rod?" [1 Corinthians 4:21] And again, "Lest I should use sharpness, according to the power which the Lord has given me to edification, and not to destruction." [2 Corinthians 13:10] Why did he then call upon Satan to punish them? That the disgrace might be greater, as the severity and the punishment was more striking. Or rather, they themselves chastised those who did not yet believe, but those who turned aside, they delivered to Satan. Why then did Peter punish Ananias? Because while he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learned this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands slay their enemies, but deliver their subjects to executioners for punishment, so it is in this case. And these acts were done to show the authority committed to the Apostles. Nor was it a slight power, to be able thus to subject the devil to their commands. For this shows that he served and obeyed them even against his will, and this was no little proof of the power of grace. And listen how he delivered them: "When you are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan." [1 Corinthians 5:4] He was then immediately expelled from the common assembly, he was separated from the fold, he became deserted and destitute; he was delivered to the wolf. For as the cloud designated the camp of the Hebrews, so the Spirit distinguished the Church. If any one therefore was without, he was consumed, and it was by the judgment of the Apostles that he was cast out of the pale. So also the Lord delivered Judas to Satan. For immediately "after the sop Satan entered into him." [John 13:27] Or this may be said; that those whom they wished to amend, they did not themselves punish, but reserved their punishments for those who were incorrigible. Or otherwise, that they were the more dreaded for delivering them up to others. Job also was delivered to Satan, but not for his sins, but for fuller proof of his worth.

Many such instances still occur. For since the Priests cannot know who are sinners, and unworthy partakers of the holy Mysteries, God often in this way delivers them to Satan. For when diseases, and attacks, and sorrows, and calamities, and the like occur, it is on this account that they are inflicted. This is shown by Paul. "For this cause many are weak and sickly among you, and many sleep." [1 Corinthians 11:30] But how? Says one, when we approach but once a year! But this is indeed the evil, that you determine the worthiness of your approach, not by the purity of your minds, but by the interval of time. You think it a proper caution not to communicate often; not considering that you are seared by partaking unworthily, though only once, but to receive worthily, though often, is salutary. It is not presumptuous to receive often, but to receive unworthily, though but once in a whole life. But we are so miserably foolish, that, though we commit numberless offenses in the course of a year, we are not anxious to be absolved from them, but are satisfied, that we do not often make bold impudently to insult the Body of Christ, not remembering that those who crucified Christ, crucified Him but once. Is the offense then the less, because committed but once? Judas betrayed his Master but once. What then, did that exempt him from punishment? Why indeed is time to be considered in this matter? Let our time of coming be when our conscience is pure. The Mystery at Easter is not of more efficacy than that which is now celebrated. It is one and the same. There is the same grace of the Spirit, it is always a Passover. You who are initiated know this. On the Preparation, on the Sabbath, on the Lord's day, and on the day of Martyrs, it is the same Sacrifice that is performed. "For as often," he says, "as you eat this bread and drink this cup, you do show the Lord's death." [1 Corinthians 11:26] No time is limited for the performance of this Sacrifice, why then is it then called the Paschal feast? Because Christ suffered for us then. Let not the time, therefore, make any difference in your approach. There is at all times the same power, the same dignity, the same grace, one and the same body; nor is one celebration of it more or less holy than another. And this you know, who see upon these occasions nothing new, save these worldly veils, and a more splendid attendance. The only thing that these days have more is that from them commenced the day of our salvation when Christ was sacrificed. But with respect to these mysteries, those days have no further preëminence.

When you approach to take bodily food, you wash your hands and your mouth, but when you draw near to this spiritual food, you do not cleanse your soul, but approach full of uncleanness. But you say, Are not the forty days' fastings sufficient to cleanse the huge heap of our sins? But of what use is it, tell me? If wishing to store up some precious ointment, you should make clean a place to receive it, and a little after having laid it up, should throw dung upon it, would not the fine odor vanish? This takes place with us too. We make ourselves to the best of our power worthy to approach; then we defile ourselves again! What then is the good of it? This we say even of those who are able in those forty days to wash themselves clean.

Let us then, I beseech you, not neglect our salvation, that our labor may not be in vain. For he who turns from his sins, and goes and commits the same again, is "like a dog that returns to his vomit." [Proverbs 26:11] But if we act as we ought, and take heed to our ways, we shall be thought worthy of those high rewards, which that we may all obtain, God grant through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Source: Homily 5 on First Timothy
[AD 407] John Chrysostom on 1 Timothy 1:20
As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit.… He [the offender] was then immediately expelled from the common assembly, separated from the fold. They became deserted and destitute. They were delivered to the wolf.

Source: HOMILIES ON 1 TIMOTHY 5
[AD 428] Theodore of Mopsuestia on 1 Timothy 1:20
The sinner is handed over to Satan, that is, is separated from the church, so that penitence may follow.

Source: COMMENTARY ON 1 TIMOTHY
[AD 430] Augustine of Hippo on 1 Timothy 1:20
Let us learn, brethren, when actions are alike, to distinguish the intentions of the actors; otherwise, if we shut our eyes to this, we might judge falsely, and we might accuse well-wishers of doing us harm. Likewise, when the same apostle says that he delivered up certain men to Satan, “that they may learn not to blaspheme,” did he render evil for evil, or did he, rather, judge that it was a good work to correct evil men even by evil?

Source: LETTERS 93.2.7
[AD 430] Augustine of Hippo on 1 Timothy 1:20
Out of love the apostle delivered a man up to Satan for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus.

Source: REPLY TO FAUSTUS THE MANICHAEAN 22.79
[AD 430] Augustine of Hippo on 1 Timothy 1:20
Again they say, “Who made the devil?” He made himself; for the devil was made by sinning, not by nature. “Or,” they say, “God should not have made him if he knew that he would sin.” On the contrary, why should he not have made him? For through his own justice and providence God corrects many as a result of the malice of the devil. Or have you perhaps not heard the apostle Paul saying, “And I handed them over to Satan so that they might learn not to blaspheme”?

Source: ON GENESIS, AGAINST THE MANICHAEANS 2.28.42
[AD 458] Theodoret of Cyrus on 1 Timothy 1:20
The sinner is separated from the body of the church, stripped of divine grace, and so will be cruelly beaten by the Adversary, will fall into illnesses and painful passions and into a host of scrapes and calamities. It is understood that the sentence will be revoked when the sinner has repented.

Source: INTERPRETATION OF THE FIRST LETTER TO TIMOTHY