ACC ~ 1 Timothy 1 v1 - 11

OVERVIEW:

Paul shows the humility of one who is truly called to office in the church, in that he does not intrude himself into the office, nor does he shrink from it. In the quality of the father-son relationship between Paul and Timothy, we see a likeness of the intimacy of Father and Son in the Trinity. Always Paul exhorts Timothy to unquestioning faith as well as genuineness in action and living, for the true test of the gospel is always the lives of its adherents (CHRYSOSTOM). Paul adopts a tone that is humble and gentle with Timothy, urging him to discipline those in the church who would impose on believers more than faith truly requires (THEODORE). Paul’s principal concern here is to warn Timothy against the tricks of Jewish converts to the gospel, who are persuading Gentiles, with arguments based on Jesus’ Hebrew genealogy, to observe the law in all of its superfluous detail (THEODORET). The key point to grasp in Paul’s warnings to Timothy about the misuse of the law is that, since the coming of Christ, the status and role of the law in salvation has been changed. Christ has separated what is eternal in the law from what is merely temporal and transitory (AMBROSIASTER). The purpose of all Christian teaching is love (CHRYSOSTOM, THEODORE, THEODORET, AMBROSIASTER, PELAGIUS).

1:1 | His True Child in Faith

MY TRUE CHILD IN THE FAITH. CHRYSOSTOM: Mark well his reference to “my true child.” Timothy is not the biological son of Paul. So what kind of son was he? Does it even make sense to call him a “son”? Someone might say that if he was not the son of Paul, then he must be someone else’s son. What then? Was he of some other substance? Not so, for after saying “my own son,” he adds: “in the faith.” This shows that he was really his own son, and truly from him, there being no essential difference between father and son in the faith. The likeness he bore to him was in respect to his faith, just as in human births there is a substantive likeness. The son is like the father in human beings, but the analogy is even closer in the relation of human beings to God in faith. Though the father and the son may be of the same genetic strain, they may differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike. But in the relation of the divine Father and Son there is no such dissimilarity. HOMILIES ON 1 TIMOTHY 1.

A TRUE SON. AMBROSIASTER: 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. COMMENTARY ON THE FIRST LETTER TO TIMOTHY.

A SON BY Faith. THEODORET OF CYR: It is not nature but faith that has made Timothy a son. INTERPRETATION OF THE FIRST LETTER TO TIMOTHY.

NOT BY FLESH. Pelagius: Timothy is a son in faith, not in flesh. PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO TIMOTHY.

1:3a | Remain in Ephesus

THE FIRST BISHOP OF EPHESUS. EUSEBIUS OF CAESAREA: 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. ECCLESIASTICAL HISTORY 3.4.

1:4a | Endless Myths About Genealogies

LIKE AN ANVIL. IGNATIUS OF ANTIOCH: You must not be panic-stricken by those who have an air of credibility but who teach heresy. Stand your ground like an anvil under the hammer. A great athlete must suffer blows to conquer. And especially for God’s sake must we put up with everything, so that God will put up with us. Show more enthusiasm than you do. Mark the times. Be on the alert for him who is above time, the Timeless, the Unseen, the One who became visible for our sakes, who was beyond touch and passion, yet who for our sakes became subject to suffering and endured everything for us. LETTER TO POLYCARP 3.

ABOUT THE DEMIURGE. IRENAEUS: Certain men, rejecting the truth, are introducing among us false stories and vain genealogies, which serve rather to elicit controversies, as the apostle said, than to God’s work of building up in the faith. By their craftily constructed rhetoric they lead astray the minds of the inexperienced and take them captive, corrupting the oracles of the Lord. They are evil expounders of what was first well spoken. For they upset many, leading them away by the pretense of knowledge from him who constituted and ordered the universe, as if they had something higher and greater to show them than the God who made the heaven and the earth and all that is in them. By clever language they artfully attract the simple-minded into their kind of inquiry and then crudely destroy them by developing their blasphemous and impious view about the Demiurge. Nor can their simple hearers distinguish the lie from the truth. AGAINST THE HERESIES 1.1.

AGAINST LEGALISTIC SABBATH SPECULATIONS. ORIGEN: 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. ON FIRST PRINCIPLES 4.3.2.

THE DIALECTIC ART. TERTULLIAN: 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. PRESCRIPTIONS AGAINST HERETICS 7 AND 33.

VAIN QUESTIONING. CHRYSOSTOM: By “fables” he does not mean the law; far from it, but inventions and forgeries and counterfeit doctrines. For, it seems that some Jewish teachers wasted their whole discourse on these unprofitable points. They numbered up their fathers and grandfathers, that they might have the reputation of historical knowledge and research. … Why does he call them “endless”? It is because they had no end, or none of any use, or none easy for us to apprehend. Note how he disapproves of skeptical questioning. For where faith exists there is no need of suspicion. Where there is no room for curiosity, questions are superfluous. HOMILIES ON 1 TIMOTHY 1.

THE COMMON ENEMY. THEODORE OF MOPSUESTIA: 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. COMMENTARY ON 1 TIMOTHY.

JEWISH INTERPRETATION. THEODORET OF CYR: 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. INTERPRETATION OF THE FIRST LETTER TO TIMOTHY.

NOVELTY AND INVENTION. ATHANASIUS: 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. HISTORY OF THE ARIANS 8.66.

1:4b | God’s Salvation Is by Faith

THE FOOL’S LINE. AMBROSE: 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. OF THE CHRISTIAN FAITH 4.5.60.

THE MISTRUST OF QUESTIONING. CHRYSOSTOM: What is enabled by faith? The reception of God’s mercies that we may become better persons, to doubt and dispute of nothing, but to repose in confidence. HOMILIES ON 1 TIMOTHY 1.

1:5a | Love That Issues from a Pure Heart

LACK OF LOVE LEADS TO HERESY. CHRYSOSTOM: “Because of the increase of wickedness, the love of most will grow cold.” It is this that has been the occasion of all heresies. For those who do not love their brothers and sisters easily come to envy those in high repute. From envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, “that you might charge some that they teach no other doctrine,” now shows that the manner in which this may be effected is by charity. HOMILIES ON 1 TIMOTHY 2.

THE SCRIPTURES TEACH LOVE. AUGUSTINE: 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. ON CHRISTIAN DOCTRINE 1.35.39-1.36.40-41.

THE PURPOSE OF THE LAW. AUGUSTINE: 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. CONFESSIONS 12.18.

1:5b | A Pure Heart, a Good Conscience and Sincere Faith

LOVE BASED ON TRUTH. AUGUSTINE: 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.” ON THE TRINITY 8.4.6.

AN UNFEIGNED FAITH. AUGUSTINE: 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. ON CHRISTIAN DOCTRINE 1.40.44.

BEHOLDING THROUGH A MIRROR. AUGUSTINE: 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. ON THE TRINITY 15.23.44-15.24.44.

THE NATURE OF HAPPINESS. AUGUSTINE: 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. LETTERS 130.12.24.

THE END OF ALL YOUR ACTIONS. CAESARIUS OF ARLES: 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. SERMONS 137.1.

1:6 | Swerving into Vain Discussion

WORD JUGGLING. GREGORY OF NYSSA: 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. AGAINST EUNOMIUS 2.9.

THE ARK, THE HOUSE, THE FLOOD AND BAPTISM. FULGENTIUS OF RUSPE: 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.” ON THE FORGIVENESS OF SINS 1.20.

1:7 | Desiring to Be Teachers of the Law

THE DISTORTION OF THE HERETICS. ATHANASIUS: 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.” DISCOURSES AGAINST THE ARIANS 1.9.30.

MENTAL BLINDNESS. AUGUSTINE: 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. SERMONS 204.3.

LOVING PASTORAL CARE. AUGUSTINE: 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.” TRACTATES ON JOHN 123.5.

SOME QUESTIONS REMAIN UNSETTLED. AUGUSTINE: 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.” ON THE SOUL AND ITS ORIGIN 1.16.26.

CLING TO THE FATHERS. CYRIL OF ALEXANDRIA: 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. LETTERS 55.41.

1:8 | The Law Is Good

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

THE MINIMUM STANDARD. THEODORE OF MOPSUESTIA: 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. COMMENTARY ON 1 TIMOTHY.

THE LAW LEADS TO CHRIST. THEODORET OF CYR: 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. INTERPRETATION OF THE FIRST LETTER TO TIMOTHY.

THE LAW MAKES SIN APPARENT. AUGUSTINE: 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. TO SIMPLICIAN: ON VARIOUS QUESTIONS 1.1.6.

THE BURDEN IS LIGHT. AUGUSTINE: 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. ON NATURE AND GRACE 1.69.83.

1:9a | The Law Is Not Laid Down for the Just

VIRTUE ASSUMES CHOICE. CLEMENT OF ALEXANDRIA: Virtue can come only through voluntary choice. The law assumes this from the outset. Thus the commandments are not laid down for those who are already righteous. STROMATA 7.2.

ENCLOSED IN THE HEART OF THE JUST. AMBROSE: 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.” LETTERS 54.

RIGHTEOUS USE OF THE LAW. AUGUSTINE: “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. ON THE SPIRIT AND THE LETTER 1.10.16.

THE JUDGMENT OF HIS WILL. CAESARIUS OF ARLES: 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. SERMONS 230.2.

BEYOND THE TITHE. JOHN CASSIAN: 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. CONFERENCES 21.29.2.

1:9b | For the Lawless and Disobedient

GREATER HOLINESS BY THE SPIRIT. ORIGEN: 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. HOMILIES ON LEVITICUS 4.2.

THE LAW NO OBSTACLE TO THE GIVER OF IT. EPHREM THE SYRIAN: 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. COMMENTARY ON TATIAN’S DIATESSARON 12.21.

THE LAW AND THE OLD COVENANT. EUSEBIUS OF CAESAREA: 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.” THE PROOF OF THE GOSPEL 1.4.

LIVING WATER HAS DRIVEN AWAY PAGAN SEAS. JOHN OF DAMASCUS: 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. ON DIVINE IMAGES 1.21.