1 Timothy 1:8–14

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.

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.

"But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man."

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 thou use it aright, sends thee 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 doth 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, "Wilt thou not be afraid of the power? do that which is good" (Rom. xiii. 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 hath some hurt, and not to the sound and healthy man.

And we know that the law is good if one uses it lawfully.

that the law is good. If it's anything other than this [that is, using it lawfully], it's not good. But who is the one who lawfully uses it? The one who is sent to faith through it. For the law does not have the power to justify, but it leads to Christ who is able to justify. For the one who fulfills it, not the one who interprets it, lawfully uses it.

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.

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.

That is, if someone not only explains it in words but also fulfills it in deed. For whoever studies the ordinances of the law but does not fulfill them uses the law unlawfully. Or alternatively, the one who is led by it to Christ uses the law lawfully. The law, not having the power to guide or justify, directs the one seeking righteousness to Christ — and this is its purpose: so that the one who prefers Christ to the law uses the law lawfully, that is, as the law itself commands.

Then when he says, but we know that the law is good, he describes the status of the law in regard to two things: first, as to the goodness of the law; second, as to the end and intention of the lawgiver, at knowing this.

He says, therefore: we know with certainty that the law is good and not evil, as some heretics claim: the law of the Lord is unspotted, converting souls (Ps 18:8); the law indeed is holy and the commandment holy, and just, and good (Rom 7:12). But it can happen that someone uses what is good in an evil manner. Therefore, since the law is good, it is required that a man use it well. That is why he says, if a man use it lawfully. Otherwise it becomes deadly (Rom 8).

For there are in the law certain commandments that are moral and some that are ceremonial. The ceremonial laws have been given in figures to Christ and to the Church. But they need to be understood not only carnally but also spiritually, and as a figure of the truth to come; and it is important to know that they are not to be kept forever, but cease when the truth has appeared: I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant which I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt (Jer 31:31). That is the way a Gloss explains it.

But the Apostle seems to be speaking of the moral precepts, because he continues by saying that the law was made for sinners, and these are moral precepts. The proper use of these precepts is that a man not attribute more to them than is contained in them. For the law was given in order that sin be recognized: for I had not known concupiscence, if the law did not say: you shall not covet (Rom 7:7). Therefore, the hope of justification must not be placed in them, but in faith alone: we account a man to be justified by faith, without the works of the law (Rom 3:28).

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."

"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.

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.

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".

For this was the law from the first, that virtue should be the object of voluntary choice. 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), ordained that he should receive eternal life and the blessed prize, who chose them.

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.

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."

Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men." But the righteous fathers had the meaning of the Decalogue written in their hearts and souls, that is, they loved the God who made them, and did no injury to their neighbour. There was therefore no occasion that they should be cautioned by prohibitory mandates (correptoriis literis), because they had the righteousness of the law in themselves. But when this righteousness and love to God had passed into oblivion, and became extinct in Egypt, God did necessarily, because of His great goodwill to men, reveal Himself by a voice, and led the people with power out of Egypt, in order that man might again become the disciple and follower of God; and He afflicted those who were disobedient, that they should not contemn their Creator; and He fed them with manna, that they might receive food for their souls (uti rationalem acciperent escam); as also Moses says in Deuteronomy: "And fed thee with manna, which thy fathers did not know, that thou mightest know that man cloth not live by bread alone; but by every word of God proceeding out of His mouth doth man live." And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour,-matters which did certainly profit man himself; God, however, standing in no need of anything from man.

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.

"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."

He calls the Jews "lawless and disobedient" too. "The law (he says) worketh wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." (Rom. iii. 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.

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.

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.

understanding this, that the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for sexually immoral persons, for men who practice homosexuality, for enslavers, for liars, for perjurers, and if there is any other thing contrary to sound doctrine.

understanding this. And Paul says that the one who knows has used the law legitimately, knowing that he does not need it for living rightly. But who is this? The one who lives morally through virtue, and not through fear of the law.

for the lawless and disobedient. This is also said elsewhere; "The law was added because of transgressions." (Gal. 3:19) So for the righteous and not transgressing, there will be no law, but for those who do not have virtue from themselves, but are in need of the threat of the law. And then he specifies them, hinting that the Jews possess these things.

to the ungodly and sinners. For those who continuously worship idols, those who sacrifice their children to demons, those who stone Moses (Num. 14:10), and Jews who are defiled by civil murders, would they not be all these things?

and if there is any other thing contrary to sound doctrine. For all these are passions of a corrupted soul. But such a soul acts contrary to sound and good teaching.

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.

Whosoever hath made himself poor and goeth forth from the world is above the world, and he is of necessity also above the law, because the law hath not power to bring into subjection those who are above the law. For whosoever standeth in the country of bondage is perforce governed by the law, but whosoever standeth in the country of freedom, his whole life is like that of a free man, and of his own freewill, like a freeman, he doeth good deeds with power, and not like one who is bowed under the yoke of the law. And to speak briefly, wherever wickedness is wrought there also hath the law power to turn it back and to restrain it, according to the testimony of the teacher Paul, who saith, "The law was not laid down for the righteous, but for the wicked and unruly, and for the unclean, and for those who smite their fathers and mothers, and for murderers, and adulterers, and whoremongers"; over such as these hath the law power. Now therefore, although our discourse was wishing to shew that the perfect who are led by the spirit are alone above the law, it is found that Paul teacheth that the righteous also, who are on a lower level than the perfect, are free from the law, for they do not do the good things of the law as if they were fearers thereof, but as those who are at peace with the law. For the man who killeth not, that he may die not, since murder is ready in his mind, is a murderer; and he who committeth not adultery, although he wisheth to do so, through fear of being condemned by the judge, and delivered over to the law, is an adulterer; and every one who deviseth harm, but who by reason of the fear of the punishments which are commanded by the law is held back, and doeth it not, is nevertheless, according to his own will, the worker of all wickedness. Now as for the righteous who are kept back from doing wickedness, it is not because they are afraid lest wickedness should happen through them, but because they may not provoke God to anger by a deed which is unpleasing to Him. Therefore there are some who are held back from wickedness, because they are afraid of wickedness itself, and there are some who are held back therefrom because they would rather do the things which are good, for unless a man bringeth wickedness to nought, he is not able to do good things.

And that commandment, "Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thyself," is like unto the words, "The law is not ordained for the righteous," because these commandments are above the fear of the law. Now the three degrees of righteousness are wrought in the world, and those who perform them are just and righteous, and are neither spiritual beings nor perfect; two degrees are set above the fear of the law, but the third is above both the power and the fear of the law, because it is fulfilled within the heart and inner mind, where the law can neither look nor see; for the eye of the law seeth matters which are external, and not the thoughts which are internal. Whosoever, then, loveth God with all his heart, and mind, and soul, his love is internal. He said particularly, "Love thy God," which is above the law, and not, "Thou shalt fear God," for the law hath dominion over fear, and not over love. Love is above the commandment of the law, and over those who are ruled thereby the law hath no power.

Because he does not wait for the law to teach him what must be done. This he knows, and he does not fear punishment. By the righteous man here understand one who has attained perfection in virtue: one who not out of fear before the law, but for the sake of the good itself hates evil, who becomes wholly virtue and does more than the law requires, considering it unworthy to be guided by that which threatens him with punishment; but living courageously in virtue, rises above everything characteristic of children; just as a physician is useful for one who has wounds and who is sick, but not for one who is healthy, or a bridle is necessary for a restless horse, but not for a calm one.

The Apostle enumerates sins by categories in order to make those guilty of exclusively following the law feel ashamed. And such precisely were the Jews. They constantly bowed down to idols, sacrificed their children to gods, attempted to stone Moses, their hands were stained with blood — were they not impious and murderers? You will find in them all the remaining vices as well, if you trace their history. This is precisely why the law was given to them, so that it would restrain these vices. About this he also speaks in another place: the law "was added because of transgressions" (Gal. 3:19). But for the righteous, as those no longer inclined to transgressions, the law is not necessary.

Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver's intention: first, he gives his supposed intention; second, his real intention, at but for the unjust.

The supposed intention is excluded when he says, the law is not made for the just man. There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false.

The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14).

Or another way: the law is not made for the just man but for the unjust. As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics.

Then when he says, but for the unjust and disobedient, he mentions the true intention: first, he describes in a general way those for whom law is necessary; second, in a special way, at for murderers of fathers.

But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right.

In regard to the first he says, but for the unjust, i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin.

But he mentions others which are based on one's relationship to others: these are against God or against one's neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly. Against one's neighbor he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15).

But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Mal 2:11).

Then he lists sins specifically: first, he names certain specific sins; second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine. In regard to the first he does two things; first, he mentions sinful deeds; second, the sinful persons, at for liars, for perjured persons. In regard to the first: first, he lists sinful deeds; second, shameful acts.

Sins of deed are those directed toward injuring one's neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one's father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one's neighbor which he says, for manslayers: if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14).

"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.

Although what had been said was sufficient, nevertheless for the sake of completeness the apostle also added in general: "and for everything." From this it becomes clear that such passions gain access from distorted dogmas, for they are all contrary to sound teaching.

Then he lists the shameful acts: first, those which are according to nature, which he says, for fornicators: fornicators and adulterers God will judge (Heb 13:4); second, those against nature, when he says, for those who defile themselves with mankind: nor the effeminate shall possess the kingdom of God (1 Cor 6:10).

Then he mentions sins of the tongue, when he says, for liars: therefore, putting away lying, speak the truth, every man with his neighbor (Eph 4:25). Second, sins in relation to oaths, when he says, for perjured persons.

Then he gathers all these sins under one heading when he says, and whatever other thing is contrary to sound doctrine: and you shall not find iniquity in my tongue; neither shall folly be found in my mouth (Job 6:30); speak you the things that become sound doctrine (Titus 2:1).

"According to the glorious Gospel of the blessed God, which was committed to my trust."

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 ii. 10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. "According to the Gospel," he saith, "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 Cor. xv. 25), when there shall be nothing opposed, when the just shall behold all those blessed things, which "eye hath not seen, nor ear heard, and which hath not entered into the heart of man." (1 Cor. ii. 9.) "For I will" says our Saviour, "that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me." (John xvii. 24.)

according to the Gospel of the glory of the blessed God, which was committed to me.

according to the Gospel of glory. But what is sound doctrine? It is that which is according to the Gospel of God. That Gospel is called the Gospel of glory, because through it Christ, who chose the cross, is most glorified.

Since Paul said, "which was committed to me," (1 Tim. 1:11) so that he might not seem to boast, he attributes everything to God, and he says, "I have grace because He has given me this power," for the Gospel to be entirely believed.

So connect this passage with the words: "contrary to sound doctrine" (1 Tim. 1:10), which is "according to the gospel." And he calls it the gospel of glory for the sake of those who are ashamed of persecutions and the sufferings of Christ, showing that both the sufferings of Christ and persecutions constitute the glory of Christ. Or else the apostle calls the Gospel the gospel of glory because he hints at the future glory. For if, he says, our present state is full of shame, the future one is glorious. And this glory the Gospel proclaims to us, for the entire gospel relates to the future, not to the present time. Or else the apostle speaks here of the service to God, which the Gospel teaches us.

Me, and not the false apostles: their gospel is a gospel of dishonor, and not of glory.

Then when he says, which is according to the Gospel, he shows that the Gospel spreads sound doctrine, which is described from three things: first, from the end when he says, of the glory, which it announces: declare his glory among the gentiles (Ps 95:3); second, from the author of glory, when he says, of the blessed God: which in his times he shall show who is the blessed and only mighty, the king of kings and the lord of lords (1 Tim 6:15). Third, from the minister, when he says, which has been committed to my trust: when they had seen that to me had been committed the gospel of the uncircumcision (Gal 2:7).

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."

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.

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 intrusted," 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 hath 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.

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 ix. 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 hath 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 thy 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.

And I am grateful to Christ Jesus our Lord, who has strengthened me, because He considered me faithful, appointing me to minister.

Since Paul said, "which was committed to me," (1 Tim. 1:11) so that he might not seem to boast, he attributes everything to God, and he says, "I have grace because He has given me this power," for the Gospel to be entirely believed.

who has strengthened me." For Paul says, I have been given a great burden, and I am in need of much strength from God.

because He considered me faithful. Then Paul shows that something has also been brought in from us. For God is not indiscriminately selective of some. For the matter would have been disapproved. And he says; "because He considered me faithful." But how could God consider one who is not worthy of faith to be faithful? He is faithful, who does not take any of God's things to himself, but also commits his own things to God.

to minister. That is, of the Gospel. He says "minster" because it means to preach. The proof that I considered myself trustworthy is that the ministry of the Gospel was entrusted to me.

Since he said: "which was committed to my trust" (1 Tim. 1:11), then, lest it seem that he is boasting, he refers everything to God, and says: one must thank Him Who gave me the strength to be able to take upon myself such a burden. Indeed, it was not proper to human strength — to stand against daily dangers threatening death. Such is true humility: but our humility is in words, and not in the depths of the soul.

Lest any of the unbelievers should say: if everything belongs to God and nothing is contributed by us, then why did He make Paul such but not Judas? — the apostle, removing this objection, says: God did not simply strengthen me, nor without consideration, but because I proved faithful. He did not even say it that way, but: "He counted me faithful," again concealing his own merits. I do not claim, he says, that I was faithful, but that He counted me as such. How is this evident? From the fact that He appointed me to the ministry. For how would He have appointed me if He had not seen capability in me? This is like how in households stewards give thanks to their masters for the management entrusted to them, which they present as a sign that their masters consider them more worthy of trust than others. And God says of him: "he is My chosen vessel, to proclaim My name" (Acts 9:15). Thus, he was fit not only for preaching, but also to accomplish in deed that for which he was deemed fit — for this he received power from God. For whoever intends to preach the name of Christ, the great name, so as to impress it upon the souls of believers through preaching, has need of no small power. This is accomplished by the one who in all things worthily both thinks, and speaks, and acts regarding it; whoever is not such does not accomplish it. For how can one preach Christ who does not have Christ wholly within himself? Thus, in all things Paul was faithful, and he attributed nothing to himself of what belonged to the Lord; on the contrary, even his own he called God's. "I labored," he says, "more than all of them, yet not I, but the grace of God" (1 Cor. 15:10), and much else of the same kind.

Then when he says, I gave him thanks, he proves by his own experience what he had been during the time of the law, and what he had acquired in the time of grace: first, he shows what had happened to him during both times; second, he urges Timothy to imitate him, at this precept, I commend to you. In regard to the first he does two things: first, he shows what has been given to him under the law, and what was given to him under the Gospel; second, he assigns the reason, at a faithful saying. The first part is divided into three parts: first, he shows the dignity he received under the Gospel; second, the sins to which he was subject under the law, at who before was a blasphemer; third, how he was liberated, at but I obtained the mercy of God.

But in order to be a minister of the Gospel three things are required: first, that he be assigned to it: how shall they preach, unless they be sent (Rom 10:15); second, that he be fit, i.e., that he be faithful: here now it is required of a minister that he be found faithful (1 Cor 4:2); third, that he be strong enough to carry on.

He lists these three things in reverse order, saying: I give him thanks who has strengthened me to pursue the tasks imposed: the hand of the Lord was with me, strengthening me (Exod 3:14); then the second, when he says, for that he has counted me faithful, putting me in the ministry: who is a faithful and wise servant, whom his lord has appointed over his family (Matt 24:45); and this because he sought only the things of God. He enlarges on the first, when he says, in the ministry, i.e., entrusting this ministry to me: separate me Saul and Barnabas for the work whereunto I have taken them (Acts 13:2); they are the ministers of Christ: I am more (2 Cor 11:23).

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.

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.

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."

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."

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.' "

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." (Rom. x. 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 was 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 xii. 42, 43.) And Christ again said to them, "How can ye believe, who receive honor one of another" (John v. 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 ix. 22) Nay the Jews themselves said, "Perceive ye how we avail nothing? behold, the world is gone after Him." (John xii. 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 xi. 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." (Rom. iv. 2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert 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, whilst thou that studiest the law art persecuting it! It is for this he condemns himself, saying, "I am not meet to be called an Apostle." (1 Cor. ix. 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 xiv. 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 Cor. xv. 10.) And again, "It is He that worketh in us both to will and to do." (Phil. ii. 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." (Rom. xi. 25)

though I was formerly a blasphemer and a persecutor and a violent man; but I was shown mercy because I acted ignorantly in unbelief.

though I was formerly a blasphemer. See how Paul increases the mercy of God, remembering his former life, and showing whom he chose to have mercy on.

And a persecutor. For Paul would say: Not only was I uttering blasphemies, but also by persecuting others, I compelled them to speak blasphemies.

but I was shown mercy. Paul shows himself worthy of punishment, for mercy is shown in these cases.

because I acted ignorantly. If Paul did it ignorantly, he was shown mercy; why then were not the Jews also shown mercy? And we say, first of all, that they do not want it. For those who approached Christ were shown mercy. But why did not all see the vision as Paul did? For if so, all would have approached. Because Paul persecuted out of ignorance, but those others did so knowingly. Heard the evangelist saying that many of the Pharisees and Jews believed, but they did not confess it; "For they loved the glory of men more than the glory of God." (Jn. 12:43) And again Jesus said to them; "How can you believe, who receive glory from one another?" (Jn. 5:44) And again: "This they said, his parents said, because of the Jews, so that they themselves would not be put out of the synagogue." (Jn. 9:22) And the Jews themselves were saying, "Do you see that we are not benefiting at all? Behold, the whole world is going after him." (Jn. 12:19) Did you see them sinning in knowledge, for the sake of ambition? At that time Paul was perhaps at the feet of Gamaliel, not associating with the crowd, and after that, seeing the faith of Christ increasing, he was zealous with the zeal of God, though not in full knowledge.

in unbelief. From the law, Paul read about Christ. Therefore, since he did not immediately believe in Christ, he calls the matter concern, born from unbelief.

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.

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.

See how he, describing his former life, exalts the mercy of God. Even when he speaks of the Jews, who are worthy of every contempt, he ascribes nothing of the sort to them, but about himself he recounts thus: not only, he says, was I myself a blasphemer, and not only did I strengthen evil within myself, but I also persecuted those who wished to live piously, and I did not simply do this, but with particular ferocity.

He shows himself worthy of punishment, though the mercy of God extends even to such people. Why then were the other Jews not shown mercy? Because they sinned not out of ignorance, but quite deliberately. For "many," he says, "believed in Him, but because of the Pharisees they did not confess Him,... for they loved the glory of men more than the glory of God" (John 12:42–43). And Christ says: "How can you believe, when you receive glory from one another?" (John 5:44). And the Jews themselves said among themselves: "Do you see that you are gaining nothing? The whole world has gone after Him" (John 12:19). They were always driven by the passion for preeminence. And again, they themselves said: "Who can forgive sins but God alone?" (Luke 5:21). Then Jesus immediately performed that which they held to be a sign of divine power. So why then did they not believe? Was it out of ignorance? But perhaps someone will say: where was Paul at that time? — At the feet of Gamaliel, who had nothing in common with the rebellious crowd: he was occupied with his own affairs. How then did Paul afterwards imprison people? He saw that the preaching was spreading, and ultimately zeal for the law drove him to this, whereas the Jews did everything out of love of power. But how is it that Paul, being so learned in the law, did not recognize Christ through Scripture? He condemns himself precisely for this — that he suffered from ignorance which arose from unbelief, for which reason, he says, he was shown mercy.

But what sort of person was he under the law? A sinner, first of all, against God: who before was a blasphemer of Christ's name: bring forth the blasphemer without the camp and let them that heard him put their hands upon his head, and let all the people stone him (Lev 24:14). Hence this statement referred to him. Second, against his neighbor, and a persecutor: I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor 15:9). And contumelious in words and deeds: I heard the reproaches of many (Jer 20:10).

Then when he says, but I obtained the mercy of God, he shows how he was freed through Christ. In regard to this he does two things: first, he states that mercy freed him; second, that now he has a superabundance of goods, at now the grace.

In regard to the first he says, but I obtained the mercy of God: the mercies of the Lord that we are not consumed (Lam 3:22); he has mercy on whom he will: and whom he wills he hardens (Rom 9:18). But on my part there is some excuse, because I did it ignorantly. He says less than he means to say, because it is one thing to act ignorantly, and something else to act through ignorance: one acts ignorantly, if he does not know what he is doing; but even if he knew, he would still do it: as in the case of a person who, believing that he is killing a wild animal, actually kills his enemy, whom he would gladly have killed in any case. But one acts through ignorance, when he does something which he would not have done had he known: as when a person actually kills his father, whom he would not have killed, had he known, but whom he nevertheless has killed, thinking that it was his enemy.

But Paul acted through ignorance, because if he had known that Christ is the Son of God, he would not have acted as he did. But the Jews did not kill Christ through ignorance, but ignorantly, because if they had known he was the Christ, they would still have killed him: and that servant who knows the will of his lord and did not according to his will, shall be beaten with many stripes (Luke 12:47).

"And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus."

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.

And the grace of our Lord overflowed exceedingly with faith and love which are in Christ Jesus.

the grace of our Lord overflowed exceedingly. For not only, he says, did He leave unpunished one deserving of punishment, but He also justified him, and made him a son, and a friend, and an heir.

with faith and love. Moreover, it abounded with my faith and love, and both came to me through Christ himself.

For he says "in Christ Jesus." And Paul spoke of faith and love, that it is one thing to believe, but not to do the things of those who love Christ. However, he showed that it is necessary for us to bear something as well.

Having said much and great things about the love of Christ for mankind, about how He showed mercy to him who was worthy of the most terrible punishment, he now says that He not only granted this, but also deemed him worthy of adoption, made him a brother, a son, a friend, and a co-heir: so abundantly was the grace of His love for mankind revealed. But lest someone say: since everywhere it is grace, therefore there is no free will, the apostle adds: "with faith and love." For faith, he says, I contributed by believing that He can save me; and love I also acquired myself "in Christ Jesus": because the cause of my love for God is Christ, and not the law. By this he shows that love must be joined with faith. For the fulfillment of the commandments depends on love, as the Lord said: "If you love Me, keep My commandments" (Jn. 14:15).

In regard to the second he says, now the grace of our Lord has abounded exceedingly: and where sin abounded, grace did more abound (Rom 5:20); with faith and love. For he produced the effect of faith through the active love which is in Christ Jesus: through Christ Jesus that we may receive the promise of the Spirit by faith (Gal 3:14).