Early Church Fathers Scripture Index : Texts
1 Timothy 1:8
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 340, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims at the Good of Men. (HTML)
... and wisdom of God;” and the terror which the law begets is merciful and in order to salvation. “Let not alms, and faith, and truth fail thee, but hang them around thy neck.” In the same way as Paul, prophecy upbraids the people with not understanding the law. “Destruction and misery are in their ways, and the way of peace have they not known.” “There is no fear of God before their eyes.” “Professing themselves wise, they became fools.” “And we know that the law is good, if a man use it lawfully.”[1 Timothy 1:8] “Desiring to be teachers of the law, they understand,” says the apostle, “neither what they say, nor whereof they affirm.” “Now the end of the commandment is charity out of a pure heart, and a good conscience, and faith unfeigned.”
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 182, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
What Error is Harmless in Sacred Scripture. (HTML)
CCEL Footnote 1134 (In-Text, Margin)
27. All which things having been heard and considered, I am unwilling to contend about words, for that is profitable to nothing but to the subverting of the hearers. But the law is good to edify, if a man use it lawfully;[1 Timothy 1:8] for the end of it “is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” And well did our Master know, upon which two commandments He hung all the Law and the Prophets. And what doth it hinder me, O my God, Thou light of my eyes in secret, while ardently confessing these things,—since by these words many things may be understood, all of which are yet ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 186, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity. (HTML)
CCEL Footnote 1150 (In-Text, Margin)
35. Hearken, O God, Thou best Judge! Truth itself, hearken to what I shall say to this gainsayer; hearken, for before Thee I say it, and before my brethren who use Thy law lawfully, to the end of charity;[1 Timothy 1:8] hearken and behold what I shall say to him, if it be pleasing unto Thee. For this brotherly and peaceful word do I return unto him: “If we both see that that which thou sayest is true, and if we both see that what I say is true, where, I ask, do we see it? Certainly not I in thee, nor thou in me, but both in the unchangeable truth itself, which is above our minds.” When, therefore, we may not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 188, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
In the Great Diversity of Opinions, It Becomes All to Unite Charity and Divine Truth. (HTML)
CCEL Footnote 1163 (In-Text, Margin)
41. In this diversity of true opinions let Truth itself beget concord; and may our God have mercy upon us, that we may use the law lawfully,[1 Timothy 1:8] the end of the commandment, pure charity. And by this if any one asks of me, “Which of these was the meaning of Thy servant Moses?” these were not the utterances of my confessions, should I not confess unto Thee, “I know not;” and yet I know that those opinions are true, with the exception of those carnal ones concerning which I have spoken what I thought well. However, these words of Thy Book affright not those little ones ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 288, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 854 (In-Text, Margin)
... are behind by the most strenuous endeavor to reach the things that are before, He said, "Remember Lot’s wife." And, in addition to these, there is still a third type in Lot, when his daughters lay with him. For here Lot seems to prefigure the future law; for those who spring from the law, and are placed under the law, by misunderstanding it, stupefy it, as it were, and bring forth the works of unbelief by an unlawful use of the law. "The law is good" says the apostle, "if a man use it lawfully."[1 Timothy 1:8]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 466, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)
Chapter 8 (HTML)
8.—9. Wherefore, as the apostle said of the law, "The law is good, if a man use it lawfully,"[1 Timothy 1:8] so we may fairly say of baptism, Baptism is good, if a man use it lawfully. And as they who used the law unlawfully could not in that case cause that it should not be in itself good, or make it null and void, so any one who uses baptism unlawfully, either because he lives in heresy, or because he lives the worst of lives, yet cannot cause that the baptism should be otherwise than good, or altogether null and void. And so, when he is converted ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 562, footnote 7 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 56 (HTML)
127. said: "But even if, as you yourselves suppose, you are following the law of the Lord in purity, let us nevertheless consider the question of the most holy law itself in a legal form. The Apostle Paul says, ‘The law is good, if a man use it lawfully.’[1 Timothy 1:8] What then does the law say? ‘Thou shalt not kill.’ What Cain the murderer did once, you have often done in slaying your brethren."
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 89, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
How the Law Was Not Made for a Righteous Man. (HTML)
CCEL Footnote 765 (In-Text, Margin)
Because “for a righteous man the law was not made;”[1 Timothy 1:8] and yet “the law is good, if a man use 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 too. For how can it be that “the law is good, if a man use it lawfully,” if what follows is also true: “Knowing this, that the law is not made for a righteous man?” For who but a righteous man lawfully uses the law? Yet it is not for him that it is made, but for the unrighteous. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 150, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
God Enjoins No Impossibility, Because All Things are Possible and Easy to Love. (HTML)
CCEL Footnote 1346 (In-Text, Margin)
But “the precepts of the law are very good,” if we use them lawfully.[1 Timothy 1:8] Indeed, by the very fact (of which we have the firmest conviction) “that the just and good God could not possibly have enjoined impossibilities,” we are admonished both what to do in easy paths and what to ask for when they are difficult. Now all things are easy for love to effect, to which (and which alone) “Christ’s burden is light,” —or rather, it is itself alone the burden which is light. Accordingly it is said, “And His commandments are not grievous;” so ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 166, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
To Whom God’s Commandments are Grievous; And to Whom, Not. Why Scripture Says that God’s Commandments are Not Grievous; A Commandment is a Proof of the Freedom Of Man’s Will; Prayer is a Proof of Grace. (HTML)
CCEL Footnote 1446 (In-Text, Margin)
He next quotes passages to show that God’s commandments are not grievous. But who can be ignorant of the fact that, since the generic commandment is love (for “the end of the commandment is love,”[1 Timothy 1:8] and “love is the fulfilling of the law”), whatever is accomplished by the operation of love, and not of fear, is not grievous? They, however, are oppressed by the commandments of God, who try to fulfil them by fearing. “But perfect love casteth out fear;” and, in respect of the burden of the commandment, it not only takes off the pressure of its heavy weight, but it actually lifts it up as if on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 247, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2323 (In-Text, Margin)
... barren, than thus to have become mothers. But this was a kind of figure of them that abuse the law. For do not heed that law in the Latin language is of the feminine gender: in Greek of the masculine gender it is: but whether it be of the feminine gender in speaking, or of the masculine, the expression maketh no difference to the truth. For law hath rather a masculine force, because it ruleth, is not ruled. But moreover, the Apostle Paul saith what? “Good is the law, if any one use it lawfully.”[1 Timothy 1:8] But those daughters of Lot unlawfully used their father. But in the same manner as good works begin to grow when a man useth well the law: so arise evil works, when a man ill useth the law. Furthermore, they ill using their father, that is, ill ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 369, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3563 (In-Text, Margin)
... hath set a law,” hath been said, as though it were a yoke upon sinners, whence hath been said, “For upon a just man law hath not been imposed.” It is a testimony then, so far forth as it doth prove anything; but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offence and a rock of scandal; so the testimony of the Law to them that use not the Law lawfully,[1 Timothy 1:8] is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shown unto whom they ought to flee in order to be delivered.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 398, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIII (HTML)
CCEL Footnote 3858 (In-Text, Margin)
... are interpreted either “men of blood,” or “of earth.” “Ismaelites,” are “obedient to themselves,” and therefore not to God, but to themselves. “Moab,” “from the father;” which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begat him; since it was from that very circumstance he was so named. Good, however, was his father, but as “the Law is good if one use it lawfully,”[1 Timothy 1:8] not impurely and unlawfully. “Hagarens,” proselytes, that is strangers, by which name also are signified, among the enemies of God’s people, not those who become citizens, but those who persevere in a foreign and alien mind, and when an opportunity ...