Augustine of Hippo — Commentary on Scripture

1 Timothy 1:17

Let us hold firmly that Father and Son and Holy Spirit in their own proper nature, their proper substance, are together and equally invisible. We believe them to be together and equally immortal, together and equally imperishable. There is one place where the apostle states all these things simultaneously, “Now to the king of ages, immortal, invisible, imperishable, to the only God, be honor and glory for ever and ever. Amen.”

Sermons 277.15

1 Timothy 1:17

In order to attain that vision by which we see God as he is, he has warned us that our hearts must be cleansed. As objects are called visible in our fashion of speaking, so God is called invisible lest he be thought to be a material body. Yet he will not deprive pure hearts of the contemplation of his essence, since this great and sublime reward is promised, on the Lord’s own word, to those who worship and love God. At the time when he appeared visibly to bodily eyes, he promised that his invisible being also would be seen by the clean of heart, “He that loves me shall be loved of my Father, and I will love him and will manifest myself to him.” It is certain that this nature of his, which he shares with the Father, is equally as invisible as it is equally incorruptible.

LETTERS 147.19.48

1 Timothy 1:17

So this faith is also a rule for salvation, to “believe in God the Father almighty,” creator of all things, “king of the ages, immortal and invisible.” He is indeed the almighty God who at the origin of the world made all things out of nothing. He is before the ages and made and governs the ages. He doesn’t, after all, grow with time, or stretch out in space, nor is he shut in or bounded by any material. He abides with and in himself as full and perfect eternity, which neither human thought can comprehend nor tongue describe.

SERMONS 215.2

1 Timothy 1:20

Let us learn, brethren, when actions are alike, to distinguish the intentions of the actors; otherwise, if we shut our eyes to this, we might judge falsely, and we might accuse well-wishers of doing us harm. Likewise, when the same apostle says that he delivered up certain men to Satan, “that they may learn not to blaspheme,” did he render evil for evil, or did he, rather, judge that it was a good work to correct evil men even by evil?

LETTERS 93.2.7

1 Timothy 1:20

Out of love the apostle delivered a man up to Satan for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus.

REPLY TO FAUSTUS THE MANICHAEAN 22.79

1 Timothy 1:20

Again they say, “Who made the devil?” He made himself; for the devil was made by sinning, not by nature. “Or,” they say, “God should not have made him if he knew that he would sin.” On the contrary, why should he not have made him? For through his own justice and providence God corrects many as a result of the malice of the devil. Or have you perhaps not heard the apostle Paul saying, “And I handed them over to Satan so that they might learn not to blaspheme”?

ON GENESIS, AGAINST THE MANICHAEANS 2.28.42

1 Timothy 2:1

I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord. Prayers are said when it is blessed and sanctified and broken for distribution; and the whole church, for the most part, closes this complete petition with the Lord’s Prayer. The original Greek word helps us to understand this distinction: the Scripture seldom uses the word euche in the sense of oratio, but generally and much more frequently euch&#; means votum; whereas proseuch&#;,the word used in the passage we are treating, is always rendered by oratio. … Now, all the things which are offered to God are vowed, especially the oblation at the holy altar, for in this sacrament we show forth that supreme offering, by which we vow to abide in Christ, even to the union of the body of Christ. The outward sign of this is that “we, being many, are one bread, one body.” Consequently, I think that at this consecration and this preparation for Comm…

I prefer to understand by these words what the entire, or almost the entire, church observes: that we take as supplications those prayers which are said in celebrating the mysteries, before we begin to consecrate what lies on the table of the Lord. Prayers are said when it is blessed and sanctified and broken for distribution; and the whole church, for the most part, closes this complete petition with the Lord’s Prayer. The original Greek word helps us to understand this distinction: the Scripture seldom uses the word euche in the sense of oratio, but generally and much more frequently euch&#; means votum; whereas proseuch&#;,the word used in the passage we are treating, is always rendered by oratio. … Now, all the things which are offered to God are vowed, especially the oblation at the holy altar, for in this sacrament we show forth that supreme offering, by which we vow to abide in Christ, even to the union of the body of Christ. The outward sign of this is that “we, being many, are one bread, one body.” Consequently, I think that at this consecration and this preparation for Communion the apostle fittingly wishes that proseuchas, that is, prayers, should be made, or, as some have unskillfully rendered it, adoration, that is, what takes place at the offering, although this is more commonly expressed in Scripture by euch&#;.Intercessions, however, or, as your texts have it, requests, are offered while the blessing is being given to the people, for at that time, by the laying on of hands, the bishops, as intercessors, offer the members of their flock to the most merciful Power. When this is completed and all have received the holy sacrament, the whole is ended by thanksgiving, and this last is the very term called to our notice by the apostle. .

1 Timothy 2:2

As the life of the body is the soul, so the “blessed life” of a man is God. As the sacred writings of the Hebrews have it, “Happy is that people whose God is the Lord.” Yet even such a people cherishes a peace of its own which is not to be scorned, although in the end it is not to be had because this peace, before the end, was abused. Meanwhile, it is to our advantage that there be such peace in this life. For, as long as the two cities are mingled together, we can make use of the peace of Babylon. Faith can assure our exodus from Babylon, but our pilgrim status, for the time being, makes us neighbors. All of this was in St. Paul’s mind when he advised the church to pray for this world’s kings and high authorities—in order that “we may lead a quiet and peaceful life in all piety and worthy behavior.” Jeremiah, too, predicting the Babylonian captivity to the Old Testament Jews, gave them orders from God to go submissively and to serve their God by such sufferings, and meanwhile to pray for Babylon. “For in the peace thereof,” he said, “shall be your peace”—referring, of course, to the…

As the life of the body is the soul, so the “blessed life” of a man is God. As the sacred writings of the Hebrews have it, “Happy is that people whose God is the Lord.” Yet even such a people cherishes a peace of its own which is not to be scorned, although in the end it is not to be had because this peace, before the end, was abused. Meanwhile, it is to our advantage that there be such peace in this life. For, as long as the two cities are mingled together, we can make use of the peace of Babylon. Faith can assure our exodus from Babylon, but our pilgrim status, for the time being, makes us neighbors. All of this was in St. Paul’s mind when he advised the church to pray for this world’s kings and high authorities—in order that “we may lead a quiet and peaceful life in all piety and worthy behavior.” Jeremiah, too, predicting the Babylonian captivity to the Old Testament Jews, gave them orders from God to go submissively and to serve their God by such sufferings, and meanwhile to pray for Babylon. “For in the peace thereof,” he said, “shall be your peace”—referring, of course, to the peace of this world, which the good and bad share in common.

City of God 19.26

1 Timothy 2:2

My very special reason for saying all this was that after I had briefly defined and interpreted these terms [i.e., the terms of 1 Timothy 2:1], no one should think of overlooking the passage that follows, “for all men, for kings and for all those who are in high station, that we may lead a quiet and peaceable life in all piety and charity,” and that no one should imagine, by a common frailty of the human mind, that these prayers are not also to be made even for those at whose hands the church suffers persecution. For the members of Christ are to be gathered from every class. Hence he continues and says, “for this is good and acceptable in the sight of God our Savior, who desires all men to be saved and come to the knowledge of the truth.” And that no one might say there can be a way of salvation without partaking of the body and blood of Christ but simply by living a good manner of life and worshiping one God Almighty, Paul continues: “For there is one God and one mediator of God and men, the man Christ Jesus.” This makes it clear that what he had said above, “He will have all men to…

My very special reason for saying all this was that after I had briefly defined and interpreted these terms [i.e., the terms of 1 Timothy 2:1], no one should think of overlooking the passage that follows, “for all men, for kings and for all those who are in high station, that we may lead a quiet and peaceable life in all piety and charity,” and that no one should imagine, by a common frailty of the human mind, that these prayers are not also to be made even for those at whose hands the church suffers persecution. For the members of Christ are to be gathered from every class. Hence he continues and says, “for this is good and acceptable in the sight of God our Savior, who desires all men to be saved and come to the knowledge of the truth.” And that no one might say there can be a way of salvation without partaking of the body and blood of Christ but simply by living a good manner of life and worshiping one God Almighty, Paul continues: “For there is one God and one mediator of God and men, the man Christ Jesus.” This makes it clear that what he had said above, “He will have all men to be saved,” is to be realized only through a mediator who would not be God, as the Word is always God, but the man Christ Jesus, since “the Word was made flesh and dwelt among us.”

Letters 149.2.17

1 Timothy 2:4

And what is written, that “he wills all men to be saved,” while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: “He wills all men to be saved” is so said that all the predestinated may be understood by it, because every kind of man is among them.

ON REBUKE AND GRACE 14.44

1 Timothy 2:4

Accordingly. When we hear and read in sacred Scripture that God “wills that all should be saved,” although we know well enough that not all are saved, we are not on that account to underrate the omnipotent will of God. Rather, we must understand the Scripture, “who will have all to be saved,” as meaning that no one is saved unless God wills his salvation. It is not that there is no one whose salvation God does not will, but that no one is saved unless God wills it. Moreover, God’s will should be sought in prayer, because if he wills, then what he wills must necessarily be. And, indeed, it was of prayer to God that the apostle was speaking when he made that statement.

Enchiridion 103.27

1 Timothy 2:5

Christ Jesus, himself man, is the true Mediator, for, inasmuch as he took the “form of a slave,” he became “the Mediator between God and men.” In his character as God, he received sacrifices in union with the Father, with whom he is one God. Yet he chose, in his character as a slave, to be himself the sacrifice rather than to receive it, lest any one might take occasion to think that sacrifice could be rendered to a creature. Thus it is that he is both the Priest who offers and the Oblation that is offered.

City of God 10.20

1 Timothy 2:5

Hence we respond to this objection of theirs, which they propose from the gospel, in a way which allows no man to be so lacking in understanding that he thinks we are compelled by this text to believe and confess that the mediator between God and men, the man Christ Jesus, did not have a human soul. In the same way I inquire how they respond to objections so palpable as ours, whereby we show through countless places in the Gospel writings what was narrated of him by the Evangelists, namely, that he was found with feelings that are impossible without a soul.

EIGHTY-THREE DIFFERENT QUESTIONS 80.3

1 Timothy 2:5

Now, we could not be redeemed, even through “the one mediator between God and man, Man himself, Christ Jesus,” if he were not also God. For when Adam was made—being made an upright man—there was no need for a mediator. Once sin, however, had widely separated the human race from God, it was necessary for a mediator, who alone was born, lived and was put to death without sin, to reconcile us to God and provide even for our bodies a resurrection to life eternal—and all this in order that a man’s pride might be exposed and healed through God’s humility.

Enchiridion 108.28

1 Timothy 2:5

But how are we reconciled unless what separates us and him is broken? For he says through the prophet, “The Lord’s ear is not dull, that it cannot hear, but your sins separate you and your God.” Therefore, because we are not reconciled unless what is in the middle has been removed and what should be in the middle has been put there—for there is a separating middle, but over against it is a reconciling mediator. The separating middle is sin. The reconciling mediator is the Lord Jesus Christ, “For there is one God and one mediator of God and man, the man Christ Jesus.” And so, in order that the separating wall which is sin may be taken away, that Mediator has come, and the Priest himself has become the sacrifice.

TRACTATES ON JOHN 41.5

1 Timothy 2:5

It was in order to make the mind able to advance more confidently toward the truth that Truth itself, the divine Son of God, put on humanity without putting off his divinity and built this firm path of faith so that man, by means of the God-Man, could find his way to man’s God. I speak of the “mediator between God and men, himself man, Christ Jesus.” For it is as man that he is the Mediator and as man that he is the way.

City of God 11.2

1 Timothy 2:5

Who can so organize what he does as this man organized what he suffered? But the man, the Mediator of God and man, was the man about whom one reads that it was foretold, “And he is a man and who will know him?” For the men through whom these things happened did know the man of God. For he who was hidden as God was apparent as man. He who was apparent suffered these things. He who was hidden is the very same One who ordered these things. Therefore he saw that all the things were finished which were necessary to be done before he took the vinegar and delivered over his spirit.

TRACTATES ON JOHN 119.4

1 Timothy 2:8

He must be quite cognizant, certain and confident of his own innocence who stretches out and extends his hands to God. Hence the apostle says, “I wish then that men pray everywhere, lifting up pure hands.” He rightly lifts his hands to God, he pours forth prayers with a good conscience, who can say, “You know, O Lord, how holy, how innocent, how pure from every fraud, injury and plunder are the hands which I lift up to you; how unstained and free from all deceit are the lips with which I pour forth prayers to you so that you may have pity on me.” Such a person deserves to be heard quickly and can obtain what he asks even before he has finished his prayer.

THE CHRISTIAN LIFE 11

1 Timothy 2:14

So, too, we must believe that Adam transgressed the law of God, not because he was deceived into believing that the lie was true but because in obedience to a social compulsion he yielded to Eve, as husband to wife, as the only man in the world to the only woman. It was not without reason that the apostle wrote, “Adam was not deceived, but the woman was deceived.” He means, no doubt, that Eve accepted the serpent’s word as true, whereas Adam refused to be separated from his partner even in a union of sin. This does not imply that he was on that account any less guilty, since he sinned knowingly and deliberately.

City of God 14.11.2

1 Timothy 3:1

Consider these three temperaments: the contemplative, the active, the contemplative-active. A man can live the life of faith in any of these three and get to heaven. What is not indifferent is that he love truth and do what charity demands. No man must be so committed to contemplation as, in his contemplation, to give no thought to his neighbor’s needs, nor so absorbed in action as to dispense with the contemplation of God. The attraction of leisure ought not to be empty-headed inactivity but in the quest or discovery of truth, both for his own progress and for the purpose of sharing ungrudgingly with others. Nor should the man of action love worldly position or power, for all is vanity under the sun, but only what can be properly and usefully accomplished by means of such position and power … of contributing to the eternal salvation of those committed to one’s care. Thus, as St. Paul wrote, “If any one aspires to the office of bishop, he desires good work.” He wanted to make clear that the office of bishop, episcopatus, implies work rather than dignity.

City of God 19.19