1 Timothy 1:1–7

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.

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."

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.

Great and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as intrusted with it, and being under the necessity of so doing. For when he speaks of himself as "called," and that "by the will of God," and again elsewhere, "a necessity is laid upon me" (1 Cor. ix. 16.), and when he says, "for this I was separated," by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. Therefore Paul, in the beginning of this Epistle, thus expresses himself, "Paul, an Apostle of Jesus Christ by the commandment of God." He does not say here, "Paul called," but "by commandment." He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: "The Spirit said, Separate me Paul and Barnabas." (Acts xiii. 2.) And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, "Paul, an Apostle of Jesus Christ according to the commandment of God our Saviour."

Now it does not appear that the Father anywhere commanded him. It is everywhere Christ who addresses him. Thus, "He said unto me, Depart, for I will send thee far hence unto the Gentiles" (Acts xxii. 21); and again, "Thou must be brought before Caesar." (Acts xxvii. 24.) But whatever the Son commands, this he considers to be the commandment of the Father, as those of the Spirit are the commandments of the Son. For he was sent by the Spirit, he was separated by the Spirit, and this he says was the commandment of God. What then? does it derogate from the power of the Son, that His Apostle was sent forth by the commandment of the Father? By no means. For observe, how he represents the power as common to both. For having said, "according to the commandment of God our Saviour"; he adds, "and Lord Jesus Christ, our hope." And observe, with what propriety he applies the titles. And indeed, the Psalmist applies this to the Father, saying, "The hope of all the ends of the earth." (Ps. lxiv. 5.) And again, the blessed Paul in another place writes, "For therefore we both labor, and suffer reproach, because we have hope in the living God."

The teacher must suffer dangers even more than the disciple. "For I will smite the shepherd, (he says,) "and the sheep shall be scattered abroad." (Zech. xiii. 7.) Therefore the devil rages with greater violence against teachers, because by their destruction the flock also is scattered. For by slaying the sheep, he has lessened the flock, but when he has made away with the shepherd, he has ruined the whole flock, so that he the rather assaults him, as working greater mischief by a less effort; and in one soul effecting the ruin of all. For this reason Paul, at the beginning, elevates and encourages the soul of Timothy, by saying, We have God for our Saviour and Christ for our hope. We suffer much, but our hopes are great; we are exposed to snares and perils, but to save us we have not man but God. Our Saviour is not weak, for He is God, and whatever be our dangers they will not overcome us; nor is our hope made ashamed, for it is Christ. For in two ways we are enabled to bear up against dangers, when we are either speedily delivered from them, or supported 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."

HYPOTHESIS ON THE FIRST EPISTLE TO TIMOTHY

Paul sends this letter from Laodicea; the motive of the letter is this: in Ephesus, some who were Judaizing attempted to teach different doctrines and deceive the more sincere ones under the pretext of the law. Having learned this, the apostle urges Timothy to remain there to correct them, and he writes the letter. First of all, he reminds Timothy, knowing the faith in Christ, teaching him about the law, to prevent those who speak contrary to the correct doctrine and to rebuke them. For he himself also handed over Hymenaeus and Alexander to Satan so that they might be disciplined and not blaspheme, who had shipwrecked concerning the faith, to Satan so that they might be disciplined and not blaspheme. Having reminded Timothy of these things, Paul then ordains apostolic rules for him. First, concerning prayer, how, where, and for whom one ought to pray. Second, concerning the silence of women in the church, and that they should rather learn, and not teach. Third, concerning bishops, elders, and deacons, how and what kind those appointed ought to be. Fourth, concerning the widows in the church, from what age they should be counted, what kind they ought to be, and how they ought to be cared for. Fifth, concerning the moderation of the younger ones, and to marry rather, and not to live shamefully. Sixth, concerning commanding the rich not to be arrogant, nor to put their hope in wealth. Having arranged these matters, Paul is encouraged to teach them; and to not drink water, but to pay attention to himself and to the teaching, knowing that there will be times when some will depart from the faith. Having taught that foods are clean, and having commanded him to avoid quarrelsome disputes, as they are profane, on account of which some, boasting, have broken the faith; and finally, the manner in which one must rule and order, he completes the letter.

Although Paul had other disciples as well, such as Silas, Luke, and others, why does he write only to Timothy and Titus by name? And we might say that he had already entrusted these churches to their leadership but still kept the others with him. Paul writes to Timothy about what is proper for a teacher.

Paul, an apostle of Jesus Christ by the command of God our Savior, and of the Lord Jesus Christ, our hope.

Paul still shows modesty now at the beginning when he says, I did not come on my own initiative, but was commissioned by God. But where was he commissioned? In the Acts of the Apostles, where the Spirit says, "Set apart for me Saul and Barnabas," (Acts 13:2) and there the Lord says to him, "I am sending you far to the Gentiles." (Acts 22:21) But whatever the Son or the Spirit commanded, he says the Father commanded these things. For it is the will of the Holy Trinity.

and of the Lord Jesus Christ, our hope. The apostles say that we suffer much, but we have God as our Savior, and Christ as the Savior of our hope. For the term "Savior" is to be understood commonly. For He Himself provides, they say, the hope that we will be saved.

Timothy is a son in faith, not in flesh.

It is not nature but faith that has made Timothy a son.

Since he intends to write regulations to Timothy, he proclaims himself an apostle, so as to make his word worthy of unquestioning acceptance. I shall not be uttering my own words, he says, but those of Him who sent me; see to it, then, that you are obedient. But since the title of apostle was great, lest it should seem that he was boasting, he added:

Not of myself, he says, did I seize this, but I have an urgent debt and am fulfilling a command of the Master. The expression "by commandment" is stronger than the expression "called." Although nowhere did the Father give him a commandment, but Christ: "I will send you," it says, "far away to the Gentiles" (Acts 22:21), and again: "you must stand before Caesar" (Acts 27:24), and: "The Holy Spirit said: Set apart for Me Barnabas and Saul" (Acts 13:2); but what belongs to the Son and the Spirit belongs, he says, also to the Father. Listen to what follows next.

Do you see, the commandment is common to all. Pay attention also to how David speaks of the Father: "the hope of all the ends of the earth" (Ps. 64:6). And the apostle Paul himself says elsewhere: "we hope in the living God" (1 Tim. 4:10). But now the Son is called our hope. Thus, the Father and the Son have all things in common. The apostle fittingly employed these synonyms: "Savior" and "hope." Since a teacher struggles with many difficulties, for all enmity is directed against him, so that when he falls, those under his care may fall all the sooner, as it is said: "strike the shepherd, and the sheep will be scattered" (Zech. 13:7), one must not, he says, lose heart, for we have as Savior not a man, but God Himself and the Father, Who will swiftly deliver us from dangers. Therefore we endure misfortunes, comforting ourselves with these two thoughts — either that we shall soon be delivered from them, or that we nourish within ourselves better hopes,

This epistle is divided into greeting and the message, at as I desired you. In the greeting he does three things: First, he mentions the person who sends the greeting; second, the persons greeted; third, the good he wishes him.

The person who sends the greeting is described, first of all, by his name, Paul, a name which is suited to one in authority for two reasons. For there are two things present in apostleship, namely, lofty power, to which the humble are raised: when you were a little one in your own eyes, were you not made the head of the tribes of Israel? (1 Sam 15:17); and Paul means 'small.' Second, the brightness of wisdom which the Lord offers to the humble: you have revealed these things to little ones (Matt 11:25).

Second, he is described by his authority, because he is an apostle, i.e., sent: as the Father has sent me, I also send you (John 20:21); you are the seal of my apostleship in the Lord (1 Cor 9:2).

Third, from the origin of this authority; hence he says, of Jesus Christ, according to the commandment of God our Savior and Christ Jesus our hope: separate to me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); the Lord has sought him a man according to his own heart: and him has the Lord commanded to be prince over his people (1 Sam 13:14). From this it is clear that prelates are obliged, by a necessity of precept, to those things proper to their office: woe is unto me, if I preach not the Gospel (1 Cor 9:16). And Christ Jesus our hope, because he is our hope of coming to him: having a desire to be dissolved and to be with Christ (Phil 1:23). Or, our hope, because through him we hope to obtain eternal gifts: he has regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead (1 Pet 1:3); that through the comfort of the scripture we might have hope (Rom 15:4).

"Unto Timothy, my own son in the faith."

This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's "own" son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises. But observe he says, "my son," and even "mine own son," and yet he is not of the same substance. But what? was he of irrational kind? "Well," says one, "he was not of Paul, so this does not imply 'being of' another." What then? was he of another substance? Neither was it so, for after saying "mine own son," he adds, "in the faith," to show that he was really "his own son," and truly from him. There was no difference. The likeness he bore to him was in respect to his faith, as in human births there is a likeness in respect of substance. The son is like the father in human beings, but with respect to God the proximity is greater. For here a father and a son, though of the same substance, differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike, but there is no such dissimilarity in the divine Essence. "By commandment." This is a stronger expression than "called", as we learn from other passages. As he here calls Timothy "mine 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.

"Grace, mercy, and peace from God our Father and Jesus Christ our Lord."

Why is mercy mentioned here, and not in the other Epistles? This is a further mark of his affection. Upon his son he invokes greater blessings, with the anxious apprehension of a parent. For such was his anxiety, that he gives directions to Timothy, which he has done in no other case, to attend to his bodily health; where he says, "Use a little wine for thy stomach's sake, and thine often infirmities" (1 Tim. v. 23.) Teachers indeed stand more in need of mercy.

"From God our Father," he says, "and Jesus Christ our Lord."

Here too is consolation. For if God is our Father, He cares for us as sons, as Christ says, "What man is there of you, whom if his son ask bread, will he give him a stone?" (Matt. vii. 9.)

To Timothy, a genuine child in the faith: Grace, mercy, and peace from God our Father and Christ Jesus our Lord.

a genuine child. Wow! The faith that Timothy demonstrated, that even through it he became a genuine child of Paul! For nothing changed according to the faith.

Grace, mercy. Here mercy is prayed for, not as usual, showing both the desire towards it, and that teachers need more mercy.

On the guidance into the love of God, which is not required by legal necessity.

That is, begotten by me through faith. The preposition "in" – εν – means "through," as the apostle also says elsewhere: "I have begotten you in Christ Jesus through the gospel" (1 Cor. 4:15). And praising him, he calls him not only a son, but also a "true" one – true, because Timothy more than others preserves a likeness to him in faith, and because the apostle Paul sincerely loved him. Very wisely he added: "in faith," so as to encourage Timothy all the more toward it. For if from the beginning he showed such faith that he was deemed worthy to be called a son of Paul, and a true son, then all the more must he now clothe himself in it as in full armor, so as not to be troubled or lose heart. To show courageous boldness is a matter of faith.

Nowhere in other epistles did the apostle include the word "mercy," but only here. This is because out of great love he asks for more for his son, as if fearing and trembling for him; he gave him instructions even regarding the stomach. Also because teachers have need of especial mercy.

Here again is consolation. For if God is our Father, then He cares for us as for children. Consequently, He will both have mercy and give grace, so that we may all be benefited and have peace with our enemies.

He describes the person greeted from three viewpoints: first, from his name, when he says, to Timothy: there was a certain disciple there named Timothy (Acts 16:1); second from his love, when he says, his beloved: for I have no man so of the same mind who with sincere affection is solicitous for you (Phil 2:20); third, from his sonship, when he says, son in faith, i.e., converted by him: I have sent to you Timothy, who is my dearest son and faithful in the Lord (1 Cor 4:17).

Then he mentions the good things he wishes, and shows their origin. Here it should be noted that in the other epistles two things are mentioned, but here three are mentioned, because prelates need more. Hence he says, grace and mercy, first to him, and then to the others. Mercy is taken here for the remission of sins, because this comes from God's mercy; but grace for the public display of graces which prelates need. Or grace for sanctifying grace; but mercy for the divine gift of being raised to spiritual charisms: the grace of God and his mercy is with the saints, and he has respect to his chosen (Wis 4:15). And peace with you and through you to others: let the mountains receive peace (Ps 71:3).

But from whom? From God, to be given to the people: every best gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). And from Christ Jesus our Lord: by whom he has given us most great and precious promises (2 Pet 1:4).

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.

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.

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.

"As I besought thee to abide still at Ephesus, when I went into Macedonia."

Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say "I commanded," or "bade" or even "exhorted," but "I besought thee." But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, "Rebuke them with all authority" (Tit. ii. 15); and here he says "charge," not "beseech," but "charge some that they teach no other doctrine." What means this? That Paul's Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written.

He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. For he says, that "thou mightest charge some that they teach no other doctrine": he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law. This is meant by "teaching another doctrine."

As I urged you, stay in Ephesus when you go to Macedonia, so that you may command certain people not to teach false doctrines.

See the words of the petitioner and teacher: stay in Ephesus. (For Paul's Epistle was rather not sufficient to correct these.) Here, however, he was appointed bishop by laying on of hands.

So that you may command certain people. Paul did not say, "Please," but, as to the corrupt, he says, "command with severity."

not to teach false doctrines. There were some false apostles from the Jews again leading people to the law, and teaching other counterfeit doctrines.

Pay attention to what a meek speech this is, how he spoke to him in the voice not of a teacher, but of a servant. He did not say: I commanded, but: "I asked." So should we treat our own disciples, but with the corrupt and not fully devoted — differently. The Apostle implores him to remain in Ephesus. For the epistle that he sent to the Ephesians was not sufficient: people do not pay as much attention to epistles. However, perhaps this was even before the epistle. It is supposed that it was then that Paul appointed Timothy as bishop. This is probable, for he says the following further on.

He did not say: to entreat, but: "to exhort," which is more authoritative and strict. He did not name them by name, so that through exposure he would not make them more shameless. "To teach otherwise" means to introduce other teachings. For among the Jews there were many false apostles, who out of love for glory and from the desire to be called teachers were inclining the faithful to the law of Moses.

Here begins the message of this epistle, which is a sort of pastoral guide composed by the Apostle for Timothy, instructing him in all matters pertaining to the exercise of his prelacy, and teaching the order in which he should arrange his desires: first, therefore, he instructs him on the management of spiritual affairs; second, of temporal affairs, in chapter four, at now the Spirit (1 Tim 4:1).

First, therefore, it pertains to a prelate to teach according to the rule of faith, lest the beliefs of his subjects be harmed: I have prayed for you that your faith fail not: and you being once converted, confirm your brethren (Luke 22:32). Second, that he instruct them in matters pertaining to divine worship, which cannot be done properly unless one's faith is right. First, therefore, he instructs him about the faith; second, about the worship of God, in chapter two, at I desire therefore (1 Tim 2:1); third, about appointments to ecclesiastical offices, in chapter three, at a faithful saying (1 Tim 3:1).

But it should be noted that in the early Church the pernicious error was being spread that legal observances should be kept along with the Gospel. But the Apostle rejects this: first, by showing the condition of the law; second, by citing his own experience, at I give him thanks. In regard to the first he does three things: first, he shows what must be repudiated in the law; second, what must be accepted, at now the end of the commandment; third, he concludes to the law's present status, at but we know that.

What is to be repudiated in the law are the things that have been wickedly added, but were not given by God, and proceed from a carnal understanding of the law. First, he teaches that false fables and genealogies are to be rejected; second, he assigns the reason, at which furnish questions.

He says, therefore: you ought to do as I desired you, since I cannot command: have they made you a ruler? Be not lifted up: be among them as one of them (Sir 32:1), that you might charge some not to teach otherwise: not to give heed to fables and endless genealogies.

Or in another way: two things pertain to a prelate: to restrain those who teach what is false; hence he says, not to teach otherwise: if anyone preach to you a gospel besides that which you have received, let him be anathema (Gal 1:9); you shall not add to the word that I speak to you; neither shall you take away from it (Deut 4:2). Second, if it should happen that some are teaching what is false, he should forbid the people to listen to them: not to give heed to fables and endless genealogies.

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.

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.

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.

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.

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.

Inasmuch as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, "minister questions rather than godly edifying which is in faith," and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation. They also overthrow the faith of many, by drawing them away, under a pretence of [superior] knowledge, from Him who rounded and adorned the universe; as if, forsooth, they had something more excellent and sublime to reveal, than that God who created the heaven and the earth, and all things that are therein. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system; but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the Demiurge; and these simple ones are unable, even in such a matter, to distinguish falsehood from truth.

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated; and "the word is nigh thee, in thy mouth and in thy heart," as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings." For this is the affinity of the apostolical teaching and the most holy "faith delivered unto us," which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies," but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven. For truly the first thing is to deny one's self and to follow Christ; and those who do this are borne onward to perfection, having fulfilled all their Teacher's will, becoming sons of God by spiritual regeneration, and heirs of the kingdom of heaven; those who seek which first shall not be forsaken.

"Neither give heed to fables and endless genealogies."

By "fables" he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. "That thou mightest charge some," he says, "that they teach no other doctrine, neither give heed to fables and endless genealogies." Why does he call them "endless"? It is because they had no end, or none of any use, or none easy for us to apprehend.

Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, "Seek and ye shall find, knock and it shall be opened unto you" (Matt. vii. 7); and, "Search the Scriptures, for in them ye think ye have eternal life"? (John v. 39.) The seeking there is meant of prayer and vehement desire, and He bids "search the Scriptures," not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it.

And he justly said, "Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith." Justly has he said this, for faith 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 hath wrought and builded. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they being 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.

nor to pay attention to myths and endless genealogies, who provide questions rather than the household of God, which is by faith.

nor to pay attention to myths. Paul calls myths the fictional doctrines. For the one who speaks these things teaches a different doctrine.

and endless genealogies. For they counted the forefathers and ancestors, like the Jews around the divine Abraham, adorning themselves with them, and doing nothing good themselves. But the term "endless," means those who have no useful end, either those who speak or those who listen.

who provide inquiries. If inquiries is in condemnation, how does Christ say, "Seek and you will find," (Matt. 7:7) and, "Do you seek the Scriptures?" (Jn. 5:39) because seeking is of the means. For it is sometimes good to seek, as in, "Seek first the kingdom of heaven." (Matt. 6:33) It is even evil to seek, as the philosophers do, the heavenly and the essence of God. Therefore, here you will seek, he says, the foolish things, the combative ones.

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 gallic 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.

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.

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.

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.

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.

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.

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.

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.

Fables he calls not the law itself, but the observances and false dogmas.

They used to enumerate grandfathers and great-grandfathers, hoping thereby to claim for themselves a certain historical glory. He called them "endless" either because they go back to remote times, or because they have no good purpose, or because they lack clarity, are hard to grasp, and are tangled. It is likely that the apostle here also hints at the Greeks, for they have myths and genealogies in which they enumerate their gods.

That is, God established such a dispensation so that everything in it would be received by faith, but they introduce inquiries and upset this dispensation of God. Or that God willed to grant us something great and manifested toward us an ineffable dispensation. It is faith that brings about this dispensation of His goodness, and by no means origin. Meanwhile, they were introducing inquiries. How can this be? How shall we believe concerning the future? Inquiry drives out faith. However, why did the Lord say: "Seek, and you shall find" (Matt. 7:7)? And again: "Search the Scriptures" (John 5:39)? The first expression — "seek" — speaks of petition, of intense desire; the second — "search" — means: study the true meaning of the Scriptures, learn them, and cease all further investigation.

But there have been certain heretics who, disdaining the Old Testament, explained that the Apostle repudiated it when he said: do not give heed to fables and endless genealogies. Augustine answers them by saying that the Apostle makes use of the stories and genealogies of the Old Testament: Abraham had two sons; the one by a bondwoman, and the other by a free woman (Gal 4:22). Therefore, if he had repudiated it, he would not have made use of it.

That is why he says, fables, not the law given in writing, but handed down orally, namely, the Talmud; not the things Moses transmitted orally, but the things others added to it, such as the silly fable that Adam had another wife, from whom demons were born: you have made void the commandment of God for your tradition (Matt 15:6); they will be turned unto fables (2 Tim 4:4).

The reason for this prohibition is that they furnish questions, i.e., contentions: contend not in words (2 Tim 2:14); it is an honor for a man to separate himself from quarrels (Prov 20:3); rather than the edification of God, which is in faith, i.e., when a person has been confirmed in the true faith, to which all doctrine should tend.

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.

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 commandments that he hung all the law and the prophets.

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."

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.

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.

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.

The incarnate Word restores no one unless he both conceives it by believing in his heart and brings forth outwardly what is believed by confessing with due confession; of this kind is truthful confession full of truth, which is not only speculative truth but also practical. This moreover is that in which the whole person is conformed to truth according to the understanding of reason, according to the delight of the will, and according to the adherence of virtue, so that it may be with the whole heart, the whole soul, and the whole mind, and may be from a pure heart, a good conscience, and an unfeigned faith: and such is a confession that is whole, pleasing, and intrepid: so that it may be whole by reason of Him of whom it is; pleasing by reason of Him before whom it is made; intrepid by reason of him by whom that confession must be made. Since therefore the fainthearted person is not fit for this unless he is confirmed by the hand of grace from above, therefore for this purpose the Sacrament of confirmation was divinely instituted as immediately following baptism.

The Church is a union of rational men united in harmonious and uniform adherence to divine peace. For the Church in return loves itself. And love is born of obedience to the Law. And the Law itself commands love: Now "the purpose of this charge is charity, from a pure heart and a good conscience and faith unfeigned." And again, "he who loves his neighbor has fulfilled the Law." And this can be proved in the Saviour's own words: "On these two commandments depend the whole Law and the Prophets." And so it is fitting that those who obey the Law be loving also. "By this will all men know that you are My disciples, if you have love for one another." And the Apostle writes: "For God is a God of peace, not of disorder."

The eager desire for discipline gives birth to love. Hence the proper attention to discipline is love. For if you love discipline, you love virtue in yourself and in others and in its very Source. Discipline, however, does not have to be servile: it may be free, so that it loves the one who imposes it, and acts out of love, not out of fear. If you are poor as a result of discipline, you must love poverty. And the same applies to the other perfections. But love is observance of the laws. If, then, you love what is good, you keep the law, because "the purpose of this charge is charity, from a pure heart." When you keep the law, you are sanctified and filled with the Holy Spirit; and in this you are drawn away from any love that is not God.

It should be noted that charity alone heals the affective dispositions. For, according to Augustine in "The City of God," love is the root of all affections. Wherefore love must be healed, otherwise all affections are distorted; but it can be healed only by divine love, which divine love is pure, provident, devoted, and perpetual: pure in regard to temperance, provident in regard to prudence, devoted in regard to justice, and perpetual in regard to fortitude. Charity, then, is the end and form of all the virtues and is from a pure heart and a good conscience and faith unfeigned.

And in this commandment consists the consummation of God's precepts, whether the world accepts it or not — this, indeed, he asserted — that is, in the abdication of all cupidity. And so, as a ninefold series is completed and made perfect by the addition of a single unit, so the nine commandments are made perfect through the abdication of cupidity, which consists in private love and disregard for the common good. Wherefore, as charity is the end and perfection of all the commandments, likewise abdicating cupidity which is opposed to charity is the perfection of the commandments.

For sacred Scripture is principally concerned with the works of reparation. Whence it treats chiefly of faith, hope, and charity, through which virtues the soul must be reformed, and most especially of charity. Of which the Apostle says that it is the end of the commandment, insofar as it proceeds from a pure heart and a good conscience and faith unfeigned. It is the fullness of the Law, as the same Apostle says. And our Savior asserts that the whole Law and the Prophets depend on the two precepts of the same, namely the love of God and of neighbor; which two are intimated in the one Spouse of the Church, Jesus Christ, who is at once neighbor and God, at once brother and lord, at once also king and friend, at once the uncreated and incarnate Word, our maker and remaker, as the Alpha and the Omega; who is also the supreme hierarch, purging and illuminating and perfecting the spouse, namely the whole Church and every holy soul.

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.

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.

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" (Matt. xviii. 19); and again, "Because iniquity shall abound, love shall wax cold." (Matt. xxiv. 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 thou mightest 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" (Rom. x. 4), that is, its fulfillment, and this is connected with the former, so this a commandment 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 doeth evil, hateth the light." (John iii. 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.

The goal of the command is love from a pure heart and of a good conscience and sincere faith.

For since this was the case, the practice of teaching others also ceased. How so? Because from not loving, envy entered some against the teachers due to their desire to be teachers themselves. Therefore, the practice of teaching others ceased.

For he says, from a pure heart. For it is also possible to love from an impure heart, like the friendships of thieves toward thieves. From a pure heart, as well as perfect love, he says, you yourself command. Indeed, those things which are the chief parts of speeches, are repeated at the beginning and at the end by those who give commands, because these are easier to remember.

and of a good conscience. I do not seek, Paul said, that which is extended merely to words, which can also be in hypocrisy, but that which proceeds from the heart, and is pure in that way: which comes from conscience and from the thought that arises from it, which alone has no hypocrisy. For who would be the one to deceive himself, or try to conceal it?

If you, he says, will admonish them not to teach otherwise, you will achieve this, namely love. If you instill love in them, then every corrupt doctrine will find no place among them. Before, when there was no love, there was envy; from envy came love of power; from love of power the desire to teach; and from this, heresies. But now it is not so. He demands sincere love, love not in words, but "from the heart," and a heart that is "pure" and not darkened by hypocrisy — love that is formed from the disposition of the soul and compassion.

When robbers love robbers, this comes not from a good conscience but from an evil one, and not from unfeigned faith. Whoever sincerely believes in God will never allow himself to depart from true love, for it embraces all. But a robber kills those passing by. From this you can conclude that whoever does not have love does not have faith either.

Then when he says, now the end, he shows what should be kept of the law. In regard to this he does two things: first, he proves this; second, that there is a danger for those who do not hold this, at from which things.

In regard to the first it should be noted that the old law is called the law of the commandments, because it is hemmed in by commandments and precepts: making void the law of commandments contained in decrees (Eph 2:15). What is to be especially retained, therefore, is that toward which all the commandments of the law are ordained, namely, charity: you shall love the Lord your God with your whole heart and with your whole soul and with your whole mind (Matt 22:37), to which is added: on these two commandments depends the whole law and the prophets (Matt 22:40).

But how is charity the end of the commandment? To answer this, two things must be considered: that all the precepts of the law are concerned with acts of the virtues, and that through the acts of the virtues one man is ordained to another; because whenever one of our powers is concerned with an end, all other similar powers are ordained to it as to an end. For example, the art of making bridles is ordained to the art of riding, which is its end; and this is ordained to the leader of the cavalry.

Now the theological virtues have the ultimate end as their object, all the other virtues being concerned with the means to the end. Therefore, all other virtues look to the theological virtues as to an end. But among the theological virtues the one which is closest to the ultimate end has the nature of an end more than the other ones. Now faith points out the ultimate end, and hope makes one tend toward it; but charity unites one to it. Therefore, all are ordained to charity. And that is why charity is the end of the commandments.

But since the means dispose to the end, and the precepts are ordained to charity; therefore, they dispose to it. Hence he says, from a pure heart. For the precepts of the virtues aim at forming a pure heart: some of these virtues are ordained to moderating the passions properly, namely, those virtues whose matter is the passions, i.e., temperance, which moderates concupiscence; meekness, which moderates anger; and fortitude, which moderates fears and boldnesses. But these passions would disturb purity of heart; consequently, the virtues aim at purifying the heart.

But is a pure heart required for charity? The answer is yes; for it is impossible for an impure heart to be prompt in regard to charity: because a thing loves that which is in conformity with it. But an impure heart loves that which conforms to it among the passions. Therefore, it needs to be freed of the passions: the righteous love you (Song 1:3).

Some virtues set man straight in relation to his neighbor, and it is from this that he has a good conscience, because he does not do to others what he does not want done to himself: all things whatsoever you would that men should do to you, do you also to them (Matt 7:12). Consequently, whatever is against one's neighbor is against conscience; hence he says, and a good conscience. Consequently, one who does not have a good conscience cannot love God in a pure manner, because one who does not have a good conscience fears punishment. But fear cannot co-exist with love, for it flees from God rather than joins one to him. Consequently, the commandments which rectify one's conscience dispose one well for charity.

Other virtues set a man straight in regard to possessing the true faith, namely, the virtues by which we worship God; for example, the virtue of latria and others of that sort, which are ordained to removing errors and confirming in the hearts of the faithful a solid belief in God. For one who does not have the true faith cannot love God, because whosoever believes something falsely about God does not love God; for one who does not believe does not love, because love can fix itself only on the things proposed to it by the intellect. Consequently, whatever makes for true faith makes for true charity. That is why he says, from a pure heart, because these things make the heart pure: blessed are the clean of heart; for they shall see God (Matt 5:8); and a good conscience: for our glory is this: the testimony of our conscience (2 Cor 1:12); and an unfeigned faith, i.e., one which is true.

And so the virtues and the precepts are ordained to an end which is charity, which arises from those three things.

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."

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.

"From which some having swerved have turned aside to vain jangling."

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.

from which some, having missed the mark, have turned aside to empty talk.

from which. Being, of the things spoken, of the household of God in faith, and of sincere love.

having missed the mark. For it requires skill, so as not to fall outside the aim of the truth.

to empty talk. What he said above: To inquiries and genealogies, now he says, to empty talk.

The word ἀστοχήσαντες is used of those who shoot poorly. Therefore here too, he says, skill is needed in order to throw straight and not miss the target. But some have departed from love and faith, and as a result have turned aside to vain talk. And how this happens, he adds the following.

Above he showed the value and usefulness of the virtues; here he explains why they are needed, namely, because whoever lacks them runs into the danger of false doctrine. In regard to this he does two things: first, he shows the falsity of the doctrine into which they lead; second, the false condition of those who teach it, at desiring to be.

He says, therefore: the end of the commandment is charity, and these are the sources of the law from which some flee: they have spoken vain things, everyone to his neighbor (Ps 11:3).

And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood: they who have not believed the truth have consented to iniquity (2 Thess 2:12). Similarly, those who lose purity of heart: for those with a heart infected by the passions judge all things according to their emotional state, and not according to God: the sensual man perceives not the things that are of the Spirit of God (1 Cor 2:14). Similarly, those with a bad conscience, because they cannot rest in the truth; hence they seek what is false and find their rest in it: having faith and a good conscience (1 Tim 1:19). Similarly, those who have a false faith: he who is unfaithful deals unfaithfully (Isa 21:2).

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."

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.

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."

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."

For both the law and the Gospel are the energy of one Lord, who is "the power and wisdom of God;" and the terror which the law begets is merciful and in order to salvation. "Let not alms, and faith, and truth fail thee, but hang them around thy neck." In the same way as Paul, prophecy upbraids the people with not understanding the law. "Destruction and misery are in their ways, and the way of peace have they not known." "There is no fear of God before their eyes." "Professing themselves wise, they became fools." "And we know that the law is good, if a man use it lawfully." "Desiring to be teachers of the law, they understand," says the apostle, "neither what they say, nor whereof they affirm." "Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned."

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.

"Desiring to be teachers of the law."

Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not ye called Rabbi" (Matt. xxiii. 8); and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." (Gal. vi. 13.) They desire preeminence, 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.

desiring to be teachers of the law, not understanding either what they say or the matters about which they make confident claims.

desiring to be teachers of the law. Another excuse for failure. For not only, he says, does hostility lead to this, but also ambition for honor, which itself arises from hatred and envy.

not understanding either what they say. He wants to show that they truly came from love of power to wanting to be teachers. For neither do they know the law, nor about the things about which they make confident claims. For if they had known the law, they would have believed in Christ, which is also said elsewhere. "Tell me, you who want to be under the law, do you not hear the law?" (Gal. 4:21) For if they had known the law, they would certainly have believed that it leads to Christ.

That is, suffering from love of power and passion for glory. They would not have been such, if they had love and faith.

Here he accuses them of knowing neither the purpose of the law nor the time until which it was destined to hold sway. But perhaps they sinned out of ignorance, and therefore do not deserve condemnation? No! Their ignorance arose from love of power and from the fact that they had no love. For, he says, desiring to be lawmakers and teachers of the law, they pay no attention to the truth, so that they themselves are to blame for their ignorance. What then do they affirm? Perhaps about purifications and various other bodily practices observed according to the law.

Then when he says, desiring to be teachers of the law, he describes the condition of those who teach false things: first, their restless ambition; second, their shortcomings.

In regard to the first he says, desiring to be teachers of the law: they love the first place at feasts; and to be called by men, Rabbi (Matt 23:6); do not be many masters (Jas 3:1).

In regard to the second he says, understanding neither: they have not known nor understood; they walk in darkness (Ps 81:5); the sun of understanding has not risen upon us (Wis 5:6); the things they say by quoting authorities they do not understand; nor whereof they affirm, i.e., by way of drawing a conclusion.