1 Timothy 1:5Meaning & Commentary from the Church Fathers

When he says, “Christ is the end of the Law” (Rom 10:4), that means fulfillment. The first is joined to the last, and so this commandment also has love as its support.

The aim of medicine is health. Therefore, when there is health, little care is needed. And when there is love, few commandments are needed.

But of what love does he speak? Of sincere love, which is not limited to words alone, but flows from disposition of soul, right-mindedness, and compassion.

“From a pure heart,” he says, meaning from straightforward conduct, or sincere friendship. For an impure life also produces divisions: “Everyone who does evil hates the light” (Jn 3:20).

There is friendship even among evil people. Robbers love robbers, and murderers love murderers.

But this does not come from a good conscience, but from an evil one. It does not come from a pure heart, but from an impure one.

Nor does it come from unfeigned faith, but from feigned and hypocritical faith. Faith reveals to us what is true, and from sincere faith love is born.

For the one who truly believes in God will never consent to depart from love.

Whoever sincerely believes in God will never allow himself to depart from true love, for it embraces all. But a robber kills those passing by.

From this you may conclude that whoever does not have love does not have faith either.

This brings no profit, but only ruins the hearers (cf. 2 Tim 2:14). There is a good law for exhortation, if one uses the law lawfully. The goal of exhortation is love from a pure heart, a good conscience, and unfeigned faith (1 Tim 1:8; 1 Tim 1:5). Our Teacher knew to which two commandments He should raise the whole Law and the Prophets. Where else, if not in the soul that believes what it does not yet see, hopes for it, and loves what it believes, do these three abide: faith, hope, and love? One can believe in Him Whom one does not know, yet in Whom one believes. Of course, one must be careful that the soul, believing what it does not see, not invent for itself something nonexistent. Otherwise it might hope in and love what is false. In that case it will no longer be love from a pure heart, from a good conscience, and from unfeigned faith, which the Apostle says is the goal of exhortation. For this reason, whoever perfectly grasps that the goal of the law is love from a pure heart, a good conscience, and unfeigned faith, and whoever bases every understanding of divine Scripture on these three virtues, may approach the explanation of God's word with boldness. For when the Apostle said, "love from a pure heart," he showed by this that one must love only what is worthy of love. To a pure heart he adds a good conscience for the sake of hope. For one who has an evil and troubled conscience cannot hope to attain the object of his faith and love. Finally he says, "unfeigned faith." For if we sincerely believe, then on the one hand we do not love anything that should not be loved. On the other hand, by living rightly, we hope firmly, so that our hope can in no way deceive us (cf. Rom 5:5). When the promised vision face to face (1 Cor 13:12) comes to us, we shall behold the Trinity much more clearly and definitely than we now see Its image, which we ourselves are. This Trinity is not only bodiless, but also completely indivisible and immutable. The present vision, as in a mirror and through riddles, which is given to us in this life, does not belong to everyone who can mentally grasp what we have set forth here in order. It belongs only to those who see the mind as an image, so that they can in some way relate what they see to Him Whose image it is. Thus, in a riddle, they will be able to see what they see through the image they contemplate. For they are not yet able to see face to face. The Apostle does not say, "now we see a mirror," but, "now we see as through a mirror" (1 Cor 13:12). Those who see the mind as it can be seen, and in it the Trinity which I have described in various ways, yet do not believe and understand that this is the image of God, truly see the mirror. But they are so far from seeing through the mirror Him Whom they must now see through the mirror, that they do not even know that the mirror they see is a mirror, that is, an image. If they knew this, they would be aware that they must seek, and to some degree already see through this mirror, Him to Whom the mirror belongs. Then, having purified their hearts by unfeigned faith, they could see face to face Him Whom they now see as through a mirror. But if they despise the faith that purifies hearts, what can they attain by understanding what is the subject of the subtlest analysis of the nature of the human mind? They attain only this: that they are condemned also by the testimony of their own understanding. I think you understand not only how to pray, but also what to pray for. I am not the one who teaches you this, but He Who deigned to teach us. One must seek the blessed life and ask it from the Lord God. Many have pondered what it means to be blessed and have said much about it. But why should we turn to many people and many words? Divine Scripture has spoken briefly and truly: "Blessed is the people whose God is the Lord" (Ps 143:15). And so that we may belong to this people and come to the vision of Him and to endless life with Him, "the goal of exhortation is love from a pure heart and a good conscience and unfeigned faith" (1 Tim 1:5).

By the words “from a pure heart,” he indicates either blameless mutual communion, or the purity, sincerity, and closeness of friendship.

For robbers also have love for robbers, and murderers for murderers, and so forth. But this love is not from a pure heart, but from an impure one.

“And from a good conscience.” This is when no wickedness penetrates it.

“And from sincere faith.” This means true faith. For the one who truly loves God keeps His commandments, the chief of which, after love for God, is love for neighbor.

In it a few, that is, eight souls, were saved through water. Baptism, which corresponds to this, now saves us, not as a removal of dirt from the body, but as the pledge to God of a good conscience” (1 Pet 3:20-21).

Where is there a good conscience except where there is also sincere faith? For the Apostle Paul teaches: “The aim of the charge is love from a pure heart and a good conscience and sincere faith.”

In the previous paragraph, Fulgentius speaks of the destruction of Jericho and the salvation from it only of Rahab the harlot, who helped the Israelites (see Josh 2:1-6:25; Heb 11:31; Jas 2:25).

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).

The same happens with many contemporary schismatics from the Church.

“Nothing harms the human race so much,” says Saint John Chrysostom, “as neglect of friendly relations and little concern for preserving them.

Meanwhile nothing can give such a good direction to life as the effort to maintain them with all one’s strength. Such neglect became the source of all heresies.

Therefore Paul, after saying, ‘that you charge certain persons not to teach differently,’ shows the path to love by which this can be achieved.”

According to blessed Theophylact, the Apostle speaks as if saying: “If love is implanted in them, every corrupt dogma will find no place among them.”

To turn aside from love in the work of teaching the Law is like turning aside from the target for an archer. Therefore a pastor needs great skill always to hit the mark.

For this reason they must be governed by the Holy Spirit, says Saint John Chrysostom.

To this Bishop Theophan adds: There is one norm of truth, handed down by God. Whatever lies outside the area marked out by it cannot bear the seal of truth.

Whoever speaks about something else speaks emptily.

For the pastor it is the end of the commandment, παραγγελιας, that is, of pastoral exhortations, counsels, commands, labors, and cares. Direct your activity here. When you succeed in making your flock such that the indicated virtues characterize their disposition, then you will appear as a good pastor, a worker who has no need to be ashamed. These virtues are sincere love, good conscience, and faith-filled love. "St. Paul says to Timothy: you must teach them sincerely to love God their Benefactor, and to have pure faith, strengthened by the testimony of conscience" (blessed Theodoret). Then no other teaching will penetrate them, and they will not occupy themselves with any fables. Another teaching produces division. When the bond of love is so strong that no divisive influence can break it, then it will not yield to the tearing force of another teaching. It will repel that other teaching itself. "If you implant love in them, every corrupt dogma will find no place among them," writes blessed Theophylact. Chrysostom also says: "Nothing brings such harm to the human race as neglect of friendly relations and little care for preserving them. Conversely, nothing can give life such good direction as striving to maintain them with all one's strength. Such neglect has served as the source of all heresies. Therefore, after Paul says, 'that you might charge some not to teach otherwise,' he shows in love the way by which this can be achieved." The end of the commandment is love. What kind of love? Love in every direction, both toward God and toward neighbor. Love for God is zealous for the glory of God, and therefore for the reign of God's truth everywhere. Such zeal will not permit falsehood, opposed to God's truth, to raise its head anywhere. Love for neighbor is zealous for his temporal well-being, and still more for his eternal blessedness. Since this latter is conditioned by preserving faith pure and unharmed, love is zealous that no other teaching damage the purity of his faith. Love is from a pure heart, for there is also love from an impure heart (see Oecumenius), and such love makes the heart itself impure. This is carnal love. There is selfish love, which loves not for the beloved's good, but for itself. Therefore, as soon as a sacrifice of self-denial is required, it does not stand the test and retreats. True love fills the whole heart and loves without calculations. It is not limited to feeling, but always hastens to action. Chrysostom explains: "Of what love does the Apostle speak? Of sincere love, which is not limited to words alone, but flows from a disposition of soul, sound understanding, and compassion. 'From a pure heart,' he says, that is, from straightforward mutual communion, or sincere friendship." Love is from a good conscience. This is such love that it does not allow the conscience to reproach it for not doing everything the conscience required for the beloved. Or it is such love that, with all readiness and every effort to do everything for another's good, still does not allow anything contrary to the demands of conscience or the direct commandments of God. It loves the brother, but not more than God. It loves him for God's sake, for Whose will conscience always stands as its bearer. Or love from a good conscience is such love whose presence in the heart conscience testifies. It is not spoken of by words or outward display, but by "the inward thought, which cannot lie before itself. For is there anyone who would pretend before himself, or try to hide from himself?" (Oecumenius). Love is from unfeigned faith. Mutual love was planted in the heart. It is a natural feeling in us. All would naturally love one another if selfishness had not entered through the fall. After this, alongside sympathetic feelings that issue from love, we also have selfish feelings that extinguish sympathetic love. In the natural order, in some people selfish feelings predominate, and then the demands of love find no passage. In others sympathetic feelings predominate, and then love has much room. This latter love, according to natural disposition, acting through sympathy and compassion, is a quality worthy of respect. But it does not have full value or weight if it is not sanctified by its relation to God, that is, if it is not penetrated by faith. From faith it must draw unfailing impulse, inspiration, and strength. Only then does love rise to the level of love strong as death. Without this there is nothing to sustain self-denial, whose sacrifices the deeds and labors of love demand every moment. Unfeigned faith embraces all dogmas. All of them are truly such that, as soon as they are unfeignedly held by the heart, they inevitably call forth feelings and deeds of love and inspire one toward them. This is especially true of the dogmas of providence, redemption, and future blessedness. God sees everything, and everything done out of love for Him for the brethren He receives as though it were done directly for Him. How can one who believes this not hasten, through the hand of his brother, to place what is required into the hand of God? The Son of God, having become incarnate, gave Himself for us. Will one who believes this regret sacrificing to Him what is required to help the brethren in the Lord? Faith teaches that what is sacrificed to a brother is laid up in God's eternal dwellings. Later it will serve the giver himself as an eternal provision in the Kingdom of Heaven. What believer who believes this unfeignedly will be stingy in sowing with blessing, so that he may also reap with blessing (cf. 2 Cor 9:6)? Thus love is nourished, sanctified, multiplied, and strengthened by unfeigned faith.