1 Timothy 1:18Meaning & Commentary from the Church Fathers

This is how it ought to be done among us now. But we have reached the utmost negligence. We overlook even what is perfectly obvious. If we do not perceive the obvious, how will God reveal the unknown to us? If you have not been faithful in little things, He says, who will entrust to you what is great and true?

At that time, since nothing was done according to human partiality, priests also were appointed through prophecy. What does through prophecy mean? By the inspiration of the Holy Spirit.

Prophecy is not only the prediction of future things. It is also the discernment of present things. Thus Saul was revealed through prophecy when he was hidden among the vessels, because God reveals His will to the righteous.

The words, "Set apart for Me Barnabas and Saul" (Acts 13:2), were also prophecy. In this way Timothy too was chosen. Here the Apostle speaks of many prophecies, perhaps referring to the prophecy by which he received him, when he circumcised him and ordained him.

He himself says this when writing to him: "Do not neglect the gift that is in you" (1 Tim 4:14). Therefore, to stir him to zeal and make him sober and watchful, he reminds him of Him who chose and ordained him.

It is as though he were saying: God chose you. He entrusted the Church to you. You did not become a minister of the faith by human election. Therefore do not grieve, and do not shame the divine choice.

Then, since he gives him a command here, and it is very difficult, what does he say? "I entrust this charge to you, my son Timothy." He gives him the command as to a son, as to one of his own.

He does not speak imperiously, despotically, or with harsh authority, but paternally: "my son Timothy." The expression "I entrust" shows that what has been handed down must be guarded exactly, and that it did not originate from us.

We did not acquire it for ourselves. God bestowed it on us, and not only this, but also faith and a good conscience. Therefore what He has bestowed on us, we must guard.

If the Lord had not come, neither faith itself nor the pure life we acquire from childhood would have existed. The Apostle speaks as though saying: I am not the one commanding you, but He who chose you.

This is precisely the meaning of the words, "according to the prophecies previously made concerning you." Attend to them and obey them. What, then, do you command? "That by them you may wage the good warfare." They chose you for the purpose for which they chose you. Fulfill the good service of a soldier.

He said "good" because there is also an evil service of a soldier, of which he says, "As you yielded your members as slaves to impurity and lawlessness" (Rom 6:19). They serve under a tyrant, but you serve under a king.

Why does he call this work a soldier's service? To show that a fierce war has been raised against all, and especially against the teacher. We need strong weapons, namely sobriety, wakefulness, and sleepless vigilance.

We must be ready for bloody battles. We must take the field and have no softness at all. "That you may wage warfare," he says, "according to them."

Just as in armies not all serve in the same way, but in different ranks, so also in the Church. One holds the place of teacher, another of disciple, and another of one who knows nothing. But you hold the first place.

Then, since Paul gives him a command here, and it is very difficult, what does he say? "I entrust this to you, my son Timothy." He gives him the command as to a son, as to one of his own. Not imperiously or despotically, that is, with harsh authority, but paternally: "my son Timothy."

So Timothy also was chosen for the priesthood. But since he speaks of many prophecies, he perhaps means the one when he first received him among the disciples, the one when he circumcised him, and the one when he ordained him. All this was done with prophecy.

Therefore he says, "I commit this charge to you according to the prophecies previously made concerning you." That is, looking to those prophecies, and as though instructed by them concerning what you must do, I exhort you to walk worthily of them and not put them to shame.

"That by them you may wage the good warfare."

What do I command you? That you wage war in them, that is, that you not transgress their laws. Wage war as they chose you and for what they chose you, as a good soldier.

For there is also an evil soldierly service, when someone presents his members as instruments of sin and uncleanness. The Apostle mentioned warfare to show that a strong battle has been raised against all, and especially against the teacher. Therefore one must be watchful and show not the least weakness on one's part.

"By them" means by obeying them, that is, the prophecies and predictions, so that because of them you may wage war against those who oppose the faith. He called such warfare good because it is praiseworthy and pleasing to God.

There is also evil warfare, about which he says elsewhere: "As you presented your members as instruments of sin" (Rom 6:13). In general, the righteous wage war for God, and sinners for the devil.

According to Saint Chrysostom's explanation, "Prophecy consists not only in foretelling the future, but also in indicating the present. The words, 'Separate for Me Barnabas and Saul' (Acts 13:2), were a prophecy. Timothy also was chosen in this way.

"But here the Apostle speaks of many prophecies. Perhaps he means the one by which he first took Timothy to himself, and the one when he ordained him, as he writes below: 'Do not neglect the gift that is in you' (4:14).

"To stir him to zeal and make him sober and watchful, he reminds him of the One who chose and ordained him. He speaks as though saying: God chose you. He entrusted the Church to you. You did not become a minister of the faith by human election. Do not offend or put to shame the divine election.

"Perform the good service of a soldier. It is good, for there is also an evil service of a soldier, with weapons of wrath and uncleanness (Rom 6:19). One can see many who, having fallen into the abyss of sin, have gone astray into paganism.

"Some, so as not to be tormented by fear of the future judgment, try to convince themselves that those threats are false. All this comes from indulging the mind too much. Speculation produces shipwreck, but faith is a secure ship. Those who turn away from it inevitably suffer shipwreck."

Reasoning further about delivering apostates to Satan, Saint Chrysostom asks: "Why did you yourself, Apostle, not punish them, as you punished Bar-Jesus, but deliver them to Satan? So that he might unite strictness with a stronger condemnation, and show that he has power to command the devil.

"Executioners, though themselves filled with countless crimes, brought others to their senses. So also here he speaks of the evil demon."

"Those excommunicated from the Church and deprived of grace were subjected to harsh blows from the adversary, falling into grievous illnesses, sufferings, losses, and other calamities. When those being taught saw the harm that came from blasphemy, it was natural for them to change their way of thinking."

If we are far from the apostolic men, this is our fault. It is not time that separates us from them, but the lack of zeal to imitate them. We must look to their image as to a guiding lamp, especially when false wisdom, passion, prevailing vanity, and sensuality strive to darken the day of faith.

It is especially timely now to remember the apostolic rule: "Let the bishops do nothing without their chief bishop, but each only within his own bounds. And let the chief bishop do nothing without them, for the useful union of all" (Apostolic Canon 34).

How beautiful is the order of the Church, whose hierarchical unity the holy Apostles guarded by this rule. When the Church used it to warn certain persons, she undoubtedly preserved it in general. It shows one soul in the bishops, and thereby makes the Church more clearly manifest as one body.

Among us, not many bishops are necessarily placed in consultative relations with their seniors. I do not know whether many are disposed to enter such relations voluntarily, according to the instruction of the synodal statute. Yet it is self-evident that when episcopal communication is lacking, the experience of some cannot bear the fruits it could bear through offered counsel. The inexperience of others can sometimes bring forth unripe fruits of immaturely considered action.

In ecclesiastical action, only that is firm and reliable whose foundation is the word of God, the canons of the Church, and the teaching and example of the Saints. But even a strong stone cannot be well set to work by every hand, nor always by one hand alone.

I counsel you, as I counsel myself, not to rely self-confidently on your own reasoning, but to love sincere brotherly counsel with your fellow bishops. "Salvation is in much counsel," the Wise One teaches (Prov 11:14).

Receive the staff of authority not with a thought of the importance of the one who rules, but with the thought that our powers are insufficient for our ministry, and that we need support given from above.

Still, “I commit” means “I hand on,” in the sense that the Apostles received from above the deposit of faith, which they handed on to their successors. This indicates an obligation: having reverently received it, to keep it strictly.

Chrysostom says: “The expression ‘I commit’ shows that what has been handed on must be strictly guarded, and that it did not originate from us. For we did not invent it, but God gave it to us. What He gave us, we must keep. He speaks as though saying: I do not command you, but He who chose you.”

By the prophecies that had gone before, the apostle probably means either the general approving voice of the believers concerning Saint Timothy in Iconium and Lystra, which Saint Paul heard as the voice of God, together with some prompting from above given to himself at that time.

Or he means certain prophetic utterances about Saint Timothy from the prophets then present in the Churches, similar to their utterances about the bonds awaiting Saint Paul.

Or he means indications from above given to Paul himself, known also to Timothy, one of which perhaps was repeated at the very appointment of Timothy to replace the apostle in Ephesus (see blessed Theodoret).

In any case, one should see here a testimony to the attention with which the apostle chose his successors, and an indication of how this must always be done in the Church.

Chrysostom gives special attention to this side of the matter. “The rank of teacher of the faithful and priest is very important and worthy of wonder. Truly, a divine indication is needed for a worthy man to be chosen for this.

So it was in ancient times. So it also happens now, when we make the choice without human partiality, and when we look to nothing worldly, neither friendship nor enmity.

For although we do not partake of the Spirit to such a degree, a good intention is enough to draw from above an indication of the one worthy to be ordained. When the Apostles chose Matthias, they had not yet partaken of the Spirit. But having entrusted the ordering of the matter to prayer, they numbered him with the company of the Apostles. For they did not look to human friendship.

So too this ought to be done among us now. But we, having reached the utmost degree of negligence, pass over even what is entirely obvious. If we do not perceive what is obvious, how will God reveal to us what is unknown?

If, He says, you have not been faithful in little, who will entrust to you what is great? But at that time, since nothing was done by human partiality, the priest also was appointed through prophecy.

What does ‘through prophecy’ mean? By the inspiration of the Holy Spirit. For prophecy consists not only in foretelling the future, but also in indicating the present. God reveals His will to the righteous.

The words, ‘Separate for Me Barnabas and Saul’ (Acts 13:2), were prophecy. Thus Timothy was also chosen. But here the apostle speaks of many prophecies, perhaps meaning both the one by which he first took him to himself, and this one when he ordained him, as he himself writes below: ‘Do not neglect the gift that is in you’ (1 Tim 4:14).”

The apostle chose Saint Timothy in his own place and entrusted to him the Church of Ephesus, fully confident that he would fulfill properly the work laid upon him. He was assured of this by the indications from above that had occurred.

He speaks of this to Saint Timothy in order to inspire him with zeal and courage. Chrysostom says: “To stir him to zeal and make him be sober and watchful, he reminds him of Him who chose and ordained him, speaking as though thus: God chose you. He entrusted the Church to you. You became a minister of the faith not by human choice. Do not offend or put to shame the divine election.”

“That by them you may wage the good warfare.” The apostle compares the governance of the Church, the protection of the faithful, and their guidance in the work of salvation to the conduct of war or military service.

For here there is unceasing warfare against unbelief, superstition, vain wisdom, and blind hostility. It is war both with men and with the dark powers that rise up against the truth through men.

Therefore the apostle writes to Saint Timothy, “that you may wage war,” speaking as though saying: “You must show yourself worthy of the election, bring the prophecies to fulfillment, and courageously enter the struggle against the adversary demons” (blessed Theodoret).

“A strong battle has been raised up, and against all generally, but especially against teachers. Therefore we must always keep strong weapons ready, namely sobriety, watchfulness, and sleepless vigilance. We must be ready for bloody battles, must take the field, and must have not the slightest softness within us” (Chrysostom).

“That you may wage war by them.” “By them” refers to the prophecies and means: in fulfillment of them, by their power, according to their spirit. From them he is to draw both an inspiring motive and an instructive guidance.

“They, these prophecies, chose you for what they chose you. Attend to them, be obedient to them, and properly perform the good service of a soldier” (Chrysostom).

“For the sake of which prophecies you were accepted and because of which you were chosen, wage war in them and through them by the power of the Holy Spirit, from whom the prophecies also came” (Oecumenius).

“That you may wage the good warfare” gives either this thought: keep this warfare because it is good. For what could be better than promoting the salvation of others and cooperating in the fulfillment of that for which our Lord came into the world?

Or it gives this thought: conduct the warfare in a good manner, so that it may be recognized as good. For even a good thing can be done in a bad way, when bad aims are held and bad means are used.

Chrysostom indicates here what bad warfare generally is in the moral order. “The apostle said: perform the good service of a soldier. Good, because there is also an evil service of a soldier, about which he says: as you once presented your members as slaves to impurity and lawlessness (cf. Rom 6:19), as weapons for sin and impurity. These too performed military service, but under the authority of a tyrant. You, however, serve under the authority of the King.”