1 Timothy 1:2Meaning & Commentary from the Church Fathers

He differed in nothing from Paul. In faith there was no difference between them. Among men, according to the laws of nature, it happens that a son resembles his father. Yet not to such a degree as when this likeness has its ground in God, for then the likeness is more perfect. Here, though they are the same according to essence, they differ from one another in many other respects. They differ in color, appearance, understanding, age, character, and properties of soul and body, outward and many others. Or they are sometimes unlike and sometimes alike. But there, in God, none of these differences has place. The expression "according to the commandment" is stronger than "called," as one may learn from other places. The Apostle used an expression similar to "Timothy, a true child" in the Epistle to the Corinthians, when he said: "I begot you in Christ Jesus" (1 Cor 4:15), that is, according to faith. He added the word "true" because he wished to express that Timothy had a perfect and greater likeness to him than others had. Besides this, he wished to express his love and his great affection for him. Here again "in" is used with the word faith: he says, "a true child in the faith." Notice also what praise this contains for Timothy, if the Apostle calls him not only his son, but his true son. "Grace, mercy, and peace from God our Father and Christ Jesus our Lord." Why, at the beginning of the other Epistles, does he nowhere place the word mercy, but only here? This too comes from his great love for Timothy. He prays for greater things for his son, fearing and trembling for him. He was so anxious for him that he wrote to him about matters concerning bodily needs, something he never did otherwise. For example, he said: "Use a little wine for your stomach's sake and your frequent infirmities" (1 Tim 5:23). For instructors need greater condescension. "From God," he says, "our Father, and Christ Jesus our Lord." Here again there is consolation. Indeed, if God is Father, then He cares for men as for children. Hear what Christ says: "What man is there among you who, if his son asks for bread, will give him a stone?" (Mt 7:9).

“Grace, mercy, peace.” In no other epistle did the Apostle place the word mercy, but only here.

This is because, out of great love, he asks more for his son, as though fearing and trembling for him. He even gave him instructions concerning his stomach.

It is also because teachers need double mercy.

“From God our Father and Christ Jesus our Lord.” Here again is consolation. For if God is our Father, He cares for us as children.

Therefore He will have mercy, and He will give grace, so that we all may be benefited and have peace with our enemies.

Then follow special instructions to Timothy concerning the governance of the Church (1 Tim 5:1-22).

At the very end come instructions to Timothy as a civil member of society. They concern the rules by which he should build firm earthly well-being for those entrusted to him (1 Tim 6:1-21).

A. Rules and instructions to Timothy as guardian of the faith of Christ’s Church (1 Tim 1:1-20).

These rules are as follows. First, whether in private discussions or public conversations, he must avoid subjects that produce learned religious disputes more than direct edification in the faith.

By chasing abstractions and subtleties of lofty speculation, one may fall into empty talk about subjects that are in fact unknown to anyone.

One may also fail to understand the nearest and most vital truths, such as the meaning of the law. This is what happened with the Jewish false teachers (1 Tim 1:1-7).

“Why does Paul here especially impress upon the mind these names, God the Savior and the Lord Jesus our hope? Why does he overshadow both himself and Timothy with both names?

It seems there was a need for encouragement. Perhaps Paul had been driven out of Ephesus by hostility and had left Saint Timothy there in danger from its plots.

Therefore it was timely to raise his thoughts to the Savior and to Hope, thereby strengthening his spirit. It is as though he said: We have God as Savior and Christ as hope.

Neither will our Deliverer grow weak, because He is God, and no dangers will overcome us. Nor will our hope put us to shame, because our hope is Christ.

Whatever we may suffer, all that is present means nothing” (John Chrysostom).

His Grace Theophan briefly remarks: Mercy is the initial compassion, for by having mercy on us the Tri-hypostatic God arranged for us a wondrous manner of salvation.

Grace is the power acting for the salvation of every believer, received through the holy Mysteries in the holy Church and by faith.

Peace is the desired fruit in us of the mercy and grace of the man-loving God.

Usually the Apostle ends his greetings with two words: grace and peace. In the greeting to Timothy, as also to Titus, he adds one more word: mercy.

“This is the voice of a teacher’s special affection for his disciple. In the thought of Chrysostom, Theophylact, and Oecumenius, it also shows his special care for him as a pastor needing double help and favor from God” (P. Polyansky).

Perhaps the Apostle also has in view here the Jewish teaching about the emanation of spirits. At least this may be thought because the Apostle decisively condemns these genealogies.

He finds that they only give occasion for new disputes, instead of providing divine edification and strengthening Christians in the faith (vv. 3-4).

We find such thoughts variously expressed in the holy Fathers. Chrysostom says: "The Apostle used an expression similar to this in the Epistle to the Corinthians, when he said: 'In Christ Jesus I begot you,' that is, according to faith. He added the word 'true' because he wished to express that Timothy had a perfect and greater likeness to him than others had. Moreover, he wished to express his love and his great affection for him. Notice also what praise this contains for Timothy, that the Apostle calls him not only his son, but his true child. In faith there was no difference between them. Among men, according to the laws of nature, it happens that a son resembles his father. Yet this is not to such a degree as when the likeness has its ground in God, according to faith. Then the likeness is more perfect. Here, though they are the same according to nature, they differ from one another in many other respects: color, appearance, understanding, age, will, and other qualities of soul and body, outward and inward. But there, in God and according to faith, none of these differences has place." Blessed Theodoret writes: "The Apostle very aptly joined the word faith with the name expressing goodwill, child. For not nature, but faith made Timothy a child of St. Paul. Having believed the divine preaching, he was counted worthy to call the divine Apostle father." Let us add what blessed Theophylact says: "'A child in the faith' means begotten by me through faith. Praising him, he calls him not only child, but true. He is true because Timothy preserves likeness to him in faith more than others, and because St. Paul sincerely loved him. Very wisely he added 'in the faith,' so as especially to encourage Timothy in it. For if at the beginning he showed such faith that he was counted worthy to be called Paul's child, and a true child, then much more must he now clothe himself in it as in full armor. Thus he will not be troubled or fall in spirit amid the pressures that lie upon him. To show manly boldness is the work of faith." "Grace, mercy, and peace." Mercy is the beginning of exactness. Having had mercy on us, the Trihypostatic God arranged for us the wondrous manner of salvation. Grace is the power that acts unto the salvation of every believer. It is received through the holy mysteries in the holy Church, according to faith. Peace is the most desired fruit in us of the mercy and grace of the God Who loves mankind. All this is from God the Father and the Lord Jesus Christ. He does not say only, "from God the Father," lest someone, being immersed in contemplation of the all-merciful God in the work of arranging our salvation, remove from thought the incarnate Son of God, without Whom no one comes to the Father. Nor does he say only, "from the Lord Jesus," lest someone, contemplating the work of arranging our salvation, halt his ascent at the incarnate Son and not stretch higher and deeper, toward God the Father, into the mystery of the Trihypostatic God. Rather, he joins both in order to teach us, in the work of arranging our salvation, to contemplate the Father, the Son, and the Holy Spirit as acting inseparably: the one God. We must not allow the incarnate Son to obscure the Father and the Spirit. Still less must we halt at His human nature alone, or at the one man Jesus. Why here, as in the Epistle to Titus, is the prayerful good wish doubled by the addition of "mercy"? Because pastors and teachers need a twofold help and a warmer goodwill from God, as Chrysostom, blessed Theophylact, and Oecumenius say.