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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="a1Ti1_1"><a onclick="return mV('1Ti',1,'1-20');">1Ti 1:1-20</a>. ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY.
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<p><b>1. by the commandment of God</b>—the authoritative <i>injunction,</i> as well as the commission, of God. In the earlier Epistles the phrase is, "by the <i>will</i> of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [ALFORD] (<a onclick="return mV('Rom',16,26);">Rom 16:26</a>).
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<br><br><b>God our Saviour</b>—The Father (<a onclick="return mV('1Ti',2,3);">1Ti 2:3</a>; <a onclick="return mV('1Ti',2,3);">4:10</a>; <a onclick="return mV('Luk',1,47);">Luk 1:47</a>; <a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>; <a onclick="return mV('Tts',1,3);">Tts 1:3</a>; <a onclick="return mV('Tts',2,10);">2:10</a>; <a onclick="return mV('Tts',1,3);">3:4</a>; <a onclick="return mV('Jud',1,25);">Jude 1:25</a>). It was a Jewish expression in devotion, drawn from the Old Testament (compare <a onclick="return mV('Psa',106,21);">Psa 106:21</a>).
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<br><br><b>our hope</b>— (<a onclick="return mV('Col',1,27);">Col 1:27</a>; <a onclick="return mV('Tts',1,2);">Tts 1:2</a>; <a onclick="return mV('Tts',1,2);">2:13</a>).
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<p id="a1Ti1_2"><b>2. my own son</b>—literally, "a <i>genuine</i> son" (compare <a onclick="return mV('Act',16,1);">Act 16:1</a>; <a onclick="return mV('1Cr',4,'14-17');">1Cr 4:14-17</a>). See JFB for <a href="./Comm/jfb/1Ti/1Ti000.html"><i>Introduction.</i></a>
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<br><br><b>mercy</b>—added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (<a onclick="return mV('Rom',1,7);">Rom 1:7</a>; <a onclick="return mV('1Cr',1,3);">1Cr 1:3</a>, etc.), and peace." In <a onclick="return mV('Gal',6,16);">Gal 6:16</a>, "peace and <i>mercy</i>" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see JFB for <a href="./Comm/jfb/1Ti/1Ti000.html"><i>Introduction</i></a>); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the <i>law</i> (<a onclick="return mV('1Ti',1,9);">1Ti 1:9</a>). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the <i>miserable,</i> the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself (<a onclick="return mV('1Ti',1,14,16);">1Ti 1:14, 16</a>; <a onclick="return mV('1Cr',7,25);">1Cr 7:25</a>; <a onclick="return mV('2Cr',4,1);">2Cr 4:1</a>; <a onclick="return mV('Hbr',2,17);">Hbr 2:17</a>) [BENGEL]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the <i>sins</i> of men; "mercy" to their <i>misery.</i> God extends His <i>grace</i> to men as they are guilty; His "mercy" to them as they are miserable [TRENCH].
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<br><br><b>Jesus Christ</b>—The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the <i>Messianic</i> promises of the Old Testament, well known to Timothy (<a onclick="return mV('2Ti',3,15);">2Ti 3:15</a>), were fulfilled in Jesus.
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<p id="a1Ti1_3"><b>3.</b> Timothy's superintendence of the Church at Ephesus was as <i>locum tenens</i> for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (<a onclick="return mV('Rev',1,20);">Rev 1:20</a>).
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<br><br><b>As I besought thee to abide still</b>—He meant to have added, "<i>so</i> I still beseech thee," but does not complete the sentence until he does so <i>virtually,</i> not formally, at <a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>.
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<br><br><b>at Ephesus</b>—Paul, in <a onclick="return mV('Act',20,25);">Act 20:25</a>, declared to the Ephesian elders, "I <i>know</i> that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see JFB for <a href="./Comm/jfb/1Ti/1Ti000.html"><i>Introduction</i></a>), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that <i>he</i> should never visit <i>Ephesus</i> again (which this verse implies he did), but that <i>they all</i> should "see his face no more." I cannot think with BIRKS, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare <a onclick="return mV('1Ti',3,14);">1Ti 3:14</a>; <a onclick="return mV('1Ti',4,13);">4:13</a>). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at <a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>.
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<br><br><b>I besought</b>—a mild word, instead of authoritative command, to Timothy, as a fellow helper.
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<br><br><b>some</b>—The indefinite pronoun is <i>slightly</i> contemptuous as to them (<a onclick="return mV('Gal',2,12);">Gal 2:12</a>; <a onclick="return mV('Jud',1,4);">Jude 1:4</a>), [ELLICOTT].
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<br><br><b>teach no other doctrine</b>—than what I have taught (<a onclick="return mV('Gal',1,'6-9');">Gal 1:6-9</a>). His prophetic bodings some years before (<a onclick="return mV('Act',20,29,30);">Act 20:29-30</a>) were now being realized (compare <a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>).
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<p id="a1Ti1_4"><b>4. fables</b>—legends about the origin and propagation of angels, such as the false teachers taught at Colosse (<a onclick="return mV('Col',2,'18-23');">Col 2:18-23</a>). "Jewish fables" (<a onclick="return mV('Tts',1,14);">Tts 1:14</a>). "Profane, and old wives' fables" (<a onclick="return mV('1Ti',4,7);">1Ti 4:7</a>; <a onclick="return mV('2Ti',4,4);">2Ti 4:4</a>).
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<br><br><b>genealogies</b>—not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [<i>Against Valentinian,</i> c. 3], and IRENAEUS [<i>Preface</i>]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The <i>seeds, not the full-grown</i> Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare <a onclick="return mV('Tts',3,9);">Tts 3:9</a>). Paul opposes to their "aeons," the "King of <i>the aeons</i> (so the <i>Greek,</i> <a onclick="return mV('1Ti',1,17);">1Ti 1:17</a>), whom be glory throughout the aeons of aeons." The <i>word</i> "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (<a onclick="return mV('1Ti',1,17);">1Ti 1:17</a>), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.
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<br><br><b>questions</b>—of mere speculation (<a onclick="return mV('Act',25,20);">Act 25:20</a>), not practical; generating merely curious discussions. "Questions and strifes of words" (<a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>): "to no profit" (<a onclick="return mV('2Ti',2,14);">2Ti 2:14</a>); "gendering strifes" (<a onclick="return mV('2Ti',2,23);">2Ti 2:23</a>). "Vain jangling" (<a onclick="return mV('1Ti',1,6,7);">1Ti 1:6-7</a>) of would-be "teachers of the law."
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<br><br><b>godly edifying</b>—The oldest manuscripts read, "<i>the dispensation</i> of God," the Gospel dispensation of God towards man (<a onclick="return mV('1Cr',9,17);">1Cr 9:17</a>), "which is (has its element) in faith." CONYBEARE translates, "The exercising of <i>the stewardship</i> of God" (<a onclick="return mV('1Cr',9,17);">1Cr 9:17</a>). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, <a onclick="return mV('Act',20,30);">Act 20:30</a>. However, the oldest <i>Latin</i> versions, and IRENAEUS and HILARY, support <i>English Version</i> reading. Compare <a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>, "faith unfeigned."
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<p id="a1Ti1_5"><b>5. But</b>—in contrast to the doctrine of the false teachers.
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<br><br><b>the end</b>—the aim.
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<br><br><b>the commandment</b>—<i>Greek,</i> "of the charge" which you ought to urge on your flock. Referring to the same <i>Greek</i> word as in <a onclick="return mV('1Ti',1,3,18);">1Ti 1:3, 18</a>; here, however, in a larger sense, as including <i>the Gospel</i> "<i>dispensation</i> of God" (see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_4">1Ti 1:4</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_11">1Ti 1:11</a>), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock.
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<br><br><b>charity</b>—LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle (<a onclick="return mV('Rom',13,10);">Rom 13:10</a>). The foundation is <i>faith</i> (<a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>), the "end" is <i>love</i> (<a onclick="return mV('1Ti',1,14);">1Ti 1:14</a>; <a onclick="return mV('Tts',3,15);">Tts 3:15</a>).
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<br><br><b>out of</b>—springing as from a fountain.
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<br><br><b>pure heart</b>—a heart purified by faith (<a onclick="return mV('Act',15,9);">Act 15:9</a>; <a onclick="return mV('2Ti',2,22);">2Ti 2:22</a>; <a onclick="return mV('Tts',1,15);">Tts 1:15</a>).
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<br><br><b>good conscience</b>—a conscience cleared from guilt by the effect of sound faith in Christ (<a onclick="return mV('1Ti',1,19);">1Ti 1:19</a>; <a onclick="return mV('1Ti',3,9);">1Ti 3:9</a>; <a onclick="return mV('2Ti',1,3);">2Ti 1:3</a>; <a onclick="return mV('1Pe',3,21);">1Pe 3:21</a>). Contrast <a onclick="return mV('1Ti',4,2);">1Ti 4:2</a>; <a onclick="return mV('Tts',1,15);">Tts 1:15</a>; compare <a onclick="return mV('Act',23,1);">Act 23:1</a>. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of <i>conscience;</i> the <i>heart</i> is the seat of <i>love</i> [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare <a onclick="return mV('Hbr',9,14);">Hbr 9:14</a>).
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<br><br><b>faith unfeigned</b>—not a hypocritical, dead, and unfruitful faith, but faith working by love (<a onclick="return mV('Gal',5,6);">Gal 5:6</a>). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (<a onclick="return mV('1Ti',1,4);">1Ti 1:4</a>) and jangling (<a onclick="return mV('1Ti',1,6);">1Ti 1:6</a>).
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<p id="a1Ti1_6"><b>6. From which</b>—namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
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<br><br><b>having swerved</b>—literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," <a onclick="return mV('1Ti',6,21);">1Ti 6:21</a>; <a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>. Instead of aiming at and attaining the graces above named, they "have turned aside (<a onclick="return mV('1Ti',5,15);">1Ti 5:15</a>; <a onclick="return mV('2Ti',4,4);">2Ti 4:4</a>; <a onclick="return mV('Hbr',12,13);">Hbr 12:13</a>) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (<a onclick="return mV('1Ti',1,7);">1Ti 1:7</a>; <a onclick="return mV('Tts',3,9);">Tts 3:9</a>; <a onclick="return mV('Tts',1,10);">1:10</a>); <a onclick="return mV('1Ti',6,20);">1Ti 6:20</a>, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (<a onclick="return mV('Rom',1,21);">Rom 1:21</a>) [BENGEL].
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<p id="a1Ti1_7"><b>7.</b> Sample of their "vain talk" (<a onclick="return mV('1Ti',1,6);">1Ti 1:6</a>).
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<br><br><b>Desiring</b>—They are <i>would-be</i> teachers, not really so.
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<br><br><b>the law</b>—the Jewish law (<a onclick="return mV('Tts',1,14);">Tts 1:14</a>; <a onclick="return mV('Tts',3,9);">3:9</a>). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the <i>obligation</i> of the law, but in <i>abusing</i> it by fabulous and immoral interpretations of, and additions to, it.
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<br><br><b>neither what they say, nor whereof</b>—neither understanding <i>their own assertions,</i> nor the <i>object</i> itself about which they make them. They understand as little about the one as the other [ALFORD].
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<p id="a1Ti1_8"><b>8. But</b>—"<i>Now</i> we know" (<a onclick="return mV('Rom',3,19);">Rom 3:19</a>; <a onclick="return mV('Rom',7,14);">7:14</a>).
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<br><br><b>law is good</b>—in full agreement with God's holiness and goodness.
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<br><br><b>if a man</b>—primarily, <i>a teacher;</i> then, every Christian.
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<br><br><b>use it lawfully</b>—in its lawful place in the Gospel economy, namely, not as a means of a "'righteous man" attaining higher perfection than could be attained by the Gospel alone (<a onclick="return mV('1Ti',4,8);">1Ti 4:8</a>; <a onclick="return mV('Tts',1,14);">Tts 1:14</a>), which was the perverted use to which the false teachers put it, but as a means of awakening the sense of sin in the ungodly (<a onclick="return mV('1Ti',1,9,10);">1Ti 1:9-10</a>; compare <a onclick="return mV('Rom',7,'7-12');">Rom 7:7-12</a>; <a onclick="return mV('Gal',3,21);">Gal 3:21</a>).
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<p id="a1Ti1_9"><b>9. law is not made for a righteous man</b>—not for one standing by faith in the righteousness of Christ put on him for justification,and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [ALFORD]. For <i>sanctification,</i> the law gives no inward power to fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (<a onclick="return mV('Rom',6,14);">Rom 6:14</a>; <a onclick="return mV('Gal',5,18,23);">Gal 5:18, 23</a>). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he <i>morally</i> needs the outward <i>law</i> to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no <i>authority</i> over him, but because Christ has fulfilled them as our surety (<a onclick="return mV('Rom',10,4);">Rom 10:4</a>).
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<br><br><b>disobedient</b>—<i>Greek,</i> "not subject"; insubordinate; it is translated "unruly," <a onclick="return mV('Tts',1,6,10);">Tts 1:6, 10</a>; "lawless and disobedient" refer to opposers of the <i>law,</i> for whom it is "enacted" (so the <i>Greek,</i> for "is made").
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<br><br><b>ungodly and...sinners</b>—<i>Greek,</i> he who does <i>not reverence</i> God, and he who <i>openly sins</i> against Him; the opposers of <i>God,</i> from the law comes.
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<br><br><b>unholy and profane</b>—those inwardly <i>impure,</i> and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.
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<br><br><b>murderers</b>—or, as the <i>Greek</i> may mean, "<i>smiters</i>" of fathers and...mothers; sinners against the fifth commandment.
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<br><br><b>manslayers</b>—sinners against the sixth commandment.
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<p id="a1Ti1_10"><b>10. whoremongers,</b> etc.—sinners against the seventh commandment.
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<br><br><b>men-stealers</b>—that is, slave dealers. The most heinous offense against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development (<a onclick="return mV('Mat',7,12);">Mat 7:12</a>).
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<br><br><b>liars...perjured</b>—offenders against the ninth commandment.
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<br><br><b>if there be any other thing</b>—answering to the tenth commandment in its widest aspect. He does not particularly specify it because his object is to bring out the <i>grosser</i> forms of transgression; whereas the tenth is deeply spiritual, so much so indeed, that it was by it that the sense of sin, in its subtlest form of "lust," Paul tells us (<a onclick="return mV('Rom',7,7);">Rom 7:7</a>), was brought home to his own conscience. Thus, Paul argues, these <i>would-be teachers of the law,</i> while boasting of a higher perfection through it, really bring themselves down from the Gospel elevation to the level of the grossly "lawless," for whom, not for Gospel believers, the law was designed. And in actual practice the greatest sticklers for the law as the means of moral perfection, as in this case, are those ultimately liable to fall utterly from the morality of the law. Gospel grace is the only true means of sanctification as well as of justification.
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<br><br><b>sound</b>—<i>healthy,</i> spiritually <i>wholesome</i> (<a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>; <a onclick="return mV('2Ti',1,13);">2Ti 1:13</a>; <a onclick="return mV('Tts',1,13);">Tts 1:13</a>; <a onclick="return mV('Tts',2,2);">2:2</a>), as opposed to <i>sickly, morbid</i> (as the <i>Greek</i> of "doting" means, <a onclick="return mV('1Ti',6,4);">1Ti 6:4</a>), and "canker" (<a onclick="return mV('2Ti',2,17);">2Ti 2:17</a>). "The doctrine," or "teaching, which is according to godliness" (<a onclick="return mV('1Ti',6,3);">1Ti 6:3</a>).
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<p id="a1Ti1_11"><b>11. According to the glorious gospel</b>—The <i>Christian's freedom from the law as a sanctifier, as well as a justifier,</i> implied in the previous, <a onclick="return mV('1Ti',1,9,10);">1Ti 1:9-10</a>, is what this <a onclick="return mV('1Ti',1,11);">1Ti 1:11</a> is connected with. This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is "according to the Gospel <i>of the glory</i> (so the <i>Greek,</i> compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/2Cr/2Cr004.html#a2Co4_4">2Co 4:4</a>) of the blessed God." The Gospel manifests God's glory (<a onclick="return mV('Eph',1,17);">Eph 1:17</a>; <a onclick="return mV('Eph',3,16);">3:16</a>) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" (<a onclick="return mV('1Ti',1,9);">1Ti 1:9</a>); and in imparting that righteousness whereby he loathes all those sins against which (<a onclick="return mV('1Ti',1,9,10);">1Ti 1:9-10</a>) the law is directed. The term, "blessed," indicates at once <i>immortality</i> and <i>supreme happiness.</i> The supremely blessed One is He from whom all blessedness flows. This term, as applied to GOD, occurs only here and in <a onclick="return mV('1Ti',6,15);">1Ti 6:15</a>: appropriate in speaking here of the Gospel blessedness, in contrast to the <i>curse</i> on those under the law (<a onclick="return mV('1Ti',1,9);">1Ti 1:9</a>; <a onclick="return mV('Gal',3,10);">Gal 3:10</a>).
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<br><br><b>committed to my trust</b>—Translate as in the <i>Greek</i> order, which brings into prominent emphasis <i>Paul,</i> "committed in trust to me"; in contrast to the kind of law-teaching which <i>they</i> (who had no Gospel commission), the false teachers, <i>assumed to themselves</i> (<a onclick="return mV('1Ti',1,8);">1Ti 1:8</a>; <a onclick="return mV('Tts',1,3);">Tts 1:3</a>).
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<p id="a1Ti1_12"><b>12.</b> The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better (<a onclick="return mV('1Ti',1,13);">1Ti 1:13</a>) than those lawless ones described above (<a onclick="return mV('1Ti',1,9,10);">1Ti 1:9-10</a>), when the grace of our Lord (<a onclick="return mV('1Ti',1,14);">1Ti 1:14</a>) visited him.
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<br><br><b>And</b>—omitted in most (not all) of the oldest manuscripts.
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<br><br><b>I thank</b>—<i>Greek,</i> "I have (that is, feel) gratitude."
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<br><br><b>enabled me</b>—the same <i>Greek</i> verb as in <a onclick="return mV('Act',9,22);">Act 9:22</a>, "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. <i>Enabled</i> me, namely, for the ministry. "It is not in my own strength that I bring this doctrine to men, but as strengthened and nerved by Him who saved me" [THEODORET]. Man is by nature "without strength" (<a onclick="return mV('Rom',5,6);">Rom 5:6</a>). True conversion and calling confer power [BENGEL].
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<br><br><b>for that</b>—the main ground of his "thanking Christ."
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<br><br><b>he counted me faithful</b>—He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's <i>thanking</i> God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength (<a onclick="return mV('1Cr',7,25);">1Cr 7:25</a>). <i>Faithfulness</i> is the quality required in a steward (<a onclick="return mV('1Cr',4,2);">1Cr 4:2</a>).
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<br><br><b>putting me into</b>—rather as in <a onclick="return mV('1Th',5,9);">1Th 5:9</a>, "appointing me (in His sovereign purposes of grace) unto the ministry" (<a onclick="return mV('Act',20,24);">Act 20:24</a>).
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<p id="a1Ti1_13"><b>13. Who was before</b>—<i>Greek,</i> "Formerly being a blasphemer." "<i>Notwithstanding that I was</i> before a blasphemer," etc. (<a onclick="return mV('Act',26,9,11);">Act 26:9, 11</a>).
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<br><br><b>persecutor</b>— (<a onclick="return mV('Gal',1,13);">Gal 1:13</a>).
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<br><br><b>injurious</b>—<i>Greek,</i> "insulter"; one who acts injuriously from arrogant contempt of others. Translate, <a onclick="return mV('Rom',1,30);">Rom 1:30</a>, "despiteful." One who added insult to injury. BENGEL translates, "a despiser." I prefer the idea, <i>contumelious to others</i> [WAHL]. Still I agree with BENGEL that "blasphemer" is against <i>God,</i> "persecutor," against holy <i>men,</i> and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [DONALDSON] in relation to <i>one's self.</i> This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (<a onclick="return mV('1Ti',1,5,9,14);">1Ti 1:5, 9, 14</a>; <a onclick="return mV('Tts',2,12);">Tts 2:12</a>).
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<br><br><b>I obtained mercy</b>—God's mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT]; <i>Greek,</i> "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_2">1Ti 1:2</a>). Those who have felt mercy can best have mercy on those out of the way (<a onclick="return mV('Hbr',5,2,3);">Hbr 5:2-3</a>).
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<br><br><b>because I did it ignorantly</b>—<i>Ignorance</i> does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (<a onclick="return mV('Jhn',9,41);">Jhn 9:41</a>; <a onclick="return mV('Act',26,9);">Act 26:9</a>). Hence it is Christ's plea of intercession for His murderers (<a onclick="return mV('Luk',23,34);">Luk 23:34</a>); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (<a onclick="return mV('Act',3,17);">Act 3:17</a>; <a onclick="return mV('Rom',10,2);">Rom 10:2</a>). The "because," etc., does not imply that ignorance was a sufficient reason for <i>mercy</i> being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (<a onclick="return mV('Tts',3,5);">Tts 3:5</a>). The ground of the <i>ignorance</i> lies in the <i>unbelief,</i> which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (<a onclick="return mV('Mat',12,'24-32');">Mat 12:24-32</a>; <a onclick="return mV('Luk',11,52);">Luk 11:52</a>) [WIESINGER].
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<p id="a1Ti1_14"><b>14. And</b>—<i>Greek,</i> "But." Not only so (was <i>mercy</i> shown me), but
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<br><br><b>the grace</b>—by which "I obtained mercy" (<a onclick="return mV('1Ti',1,13);">1Ti 1:13</a>).
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<br><br><b>was exceeding abundant</b>—<i>Greek,</i> "superabounded." Where sin abounded, grace did much more abound" (<a onclick="return mV('Rom',5,20);">Rom 5:20</a>).
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<br><br><b>with faith</b>—<i>accompanied with</i> faith, the opposite of "unbelief" (<a onclick="return mV('1Ti',1,13);">1Ti 1:13</a>).
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<br><br><b>love</b>—in contrast to "a blasphemer, persecutor, and injurious."
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<br><br><b>which is in Christ</b>—as its element and home [ALFORD]: here as its source whence it flows to us.
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<p id="a1Ti1_15"><b>15. faithful</b>—worthy of credit, because "God" who says it "is faithful" to His word (<a onclick="return mV('1Cr',1,9);">1Cr 1:9</a>; <a onclick="return mV('1Th',5,24);">1Th 5:24</a>; <a onclick="return mV('2Th',3,3);">2Th 3:3</a>; <a onclick="return mV('Rev',21,5);">Rev 21:5</a>; <a onclick="return mV('Rev',21,5);">22:6</a>). This seems to have become an axiomatic <i>saying</i> among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (<a onclick="return mV('1Ti',2,11);">1Ti 2:11</a>; <a onclick="return mV('1Ti',4,9);">4:9</a> <a onclick="return mV('Tts',3,8);">Tts 3:8</a>). Translate as <i>Greek,</i> "Faithful is the saying."
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<br><br><b>all</b>—all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers (<a onclick="return mV('1Ti',1,7);">1Ti 1:7</a>), <i>understands what he is saying, and whereof he affirms;</i> and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations (<a onclick="return mV('1Cr',1,'18-28');">1Cr 1:18-28</a>; <a onclick="return mV('Tts',2,1);">Tts 2:1</a>).
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<br><br><b>acceptation</b>—<i>reception</i> (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (<a onclick="return mV('Act',2,41);">Act 2:41</a>).
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<br><br><b>Christ</b>—as promised.
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<br><br><b>Jesus</b>—as manifested [BENGEL].
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<br><br><b>came into the world</b>—which was full of sin (<a onclick="return mV('Jhn',1,29);">Jhn 1:29</a>; <a onclick="return mV('Rom',5,12);">Rom 5:12</a> <a onclick="return mV('1Jo',2,2);">1Jo 2:2</a>). This implies His pre-existence. <a onclick="return mV('Jhn',1,9);">Jhn 1:9</a>, <i>Greek,</i> "the true Light that, <i>coming into the world,</i> lighteth every man."
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<br><br><b>to save sinners</b>—even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!
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<br><br><b>I am</b>—not merely, "I was chief" (<a onclick="return mV('1Cr',15,9);">1Cr 15:9</a>; <a onclick="return mV('Eph',3,8);">Eph 3:8</a>; compare <a onclick="return mV('Luk',18,13);">Luk 18:13</a>). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own.
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<br><br><b>chief</b>—the same <i>Greek</i> as in <a onclick="return mV('1Ti',1,16);">1Ti 1:16</a>, "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for <i>him,</i> there is mercy for all who will come to Christ (<a onclick="return mV('Mat',18,11);">Mat 18:11</a>; <a onclick="return mV('Luk',19,10);">Luk 19:10</a>).
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<p id="a1Ti1_16"><b>16. Howbeit</b>—<i>Greek,</i> "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.
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<br><br><b>for this cause</b>—for this very purpose.
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<br><br><b>that in me</b>—in my case.
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<br><br><b>first</b>—"foremost." As I was "foremost" (<i>Greek</i> for <i>chief,</i> <a onclick="return mV('1Ti',1,15);">1Ti 1:15</a>) in sin, so God has made me the "foremost" sample of <i>mercy.</i>
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<br><br><b>show</b>—to His own glory (the middle <i>Greek,</i> voice), <a onclick="return mV('Eph',2,7);">Eph 2:7</a>.
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<br><br><b>all long-suffering</b>—<i>Greek,</i> "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.
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<br><br><b>a pattern</b>—a sample (<a onclick="return mV('1Cr',10,6,11);">1Cr 10:6, 11</a>) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (<a onclick="return mV('Psa',32,5,6);">Psa 32:5-6</a>). The <i>Greek</i> for "pattern" is sometimes used for a "sketch" or outline—the filling up to take place in each man's own case.
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<br><br><b>believe on him</b>—Belief rests ON Him as the only foundation on which faith relies.
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<br><br><b>to life everlasting</b>—the ultimate aim which faith always keeps in view (<a onclick="return mV('Tts',1,2);">Tts 1:2</a>).
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<p id="a1Ti1_17"><b>17.</b> A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [BENGEL].
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<br><br><b>the King, eternal</b>—literally, "King of the (eternal) ages." The <i>Septuagint</i> translates <a onclick="return mV('Exd',15,18);">Exd 15:18</a>, "The Lord shall reign <i>for ages and beyond them.</i>" <a onclick="return mV('Psa',145,13);">Psa 145:13</a>, <i>Margin,</i> "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (<a onclick="return mV('1Ti',1,16);">1Ti 1:16</a>) suggested here "the King <i>eternal,</i>" or <i>everlasting.</i> It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).
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<br><br><b>immortal</b>—The oldest manuscripts read, "incorruptible." The <i>Vulgate,</i> however, and one very old manuscript read as <i>English Version</i> (<a onclick="return mV('Rom',1,23);">Rom 1:23</a>).
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<br><br><b>invisible</b>— (<a onclick="return mV('1Ti',6,16);">1Ti 6:16</a>; <a onclick="return mV('Exd',33,20);">Exd 33:20</a>; <a onclick="return mV('Jhn',1,18);">Jhn 1:18</a>; <a onclick="return mV('Col',1,15);">Col 1:15</a>; <a onclick="return mV('Hbr',11,27);">Hbr 11:27</a>).
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<br><br><b>the only wise God</b>—The oldest manuscripts omit "wise," which probably crept in from <a onclick="return mV('Rom',16,27);">Rom 16:27</a>, where it is more appropriate to the context than here (compare <a onclick="return mV('Jud',1,25);">Jud 1:25</a>). "The only Potentate" (<a onclick="return mV('1Ti',6,15);">1Ti 6:15</a>; <a onclick="return mV('Psa',86,10);">Psa 86:10</a>; <a onclick="return mV('Jhn',5,44);">Jhn 5:44</a>).
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<br><br><b>for ever,</b> etc.—See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (<a onclick="return mV('1Ti',1,16);">1Ti 1:16</a>) [BENGEL].
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<p id="a1Ti1_18"><b>18.</b> He resumes the subject begun at <a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>. The conclusion (apodosis) to the foregoing, "<i>as</i> I besought thee...<i>charge</i>" (<a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>), is here given, if not formally, at least substantially.
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<br><br><b>This charge</b>—namely, "that thou in them (so the <i>Greek</i>) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a <i>minister</i> officially, one function of which is, to "<i>charge</i> some that they teach no other doctrine" (<a onclick="return mV('1Ti',1,3);">1Ti 1:3</a>).
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<br><br><b>I commit</b>—as a sacred deposit (<a onclick="return mV('1Ti',6,20);">1Ti 6:20</a>; <a onclick="return mV('2Ti',2,2);">2Ti 2:2</a>) to be laid before thy hearers.
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<br><br><b>according to</b>—in pursuance of; in consonance with.
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<br><br><b>the prophecies which went before on thee</b>—the intimations given by prophets respecting thee at thy ordination, <a onclick="return mV('1Ti',4,14);">1Ti 4:14</a> (as, probably, by Silas, a companion of Paul, and "a prophet," <a onclick="return mV('Act',15,32);">Act 15:32</a>). Such prophetical intimation, as well as the good report given of Timothy by the brethren (<a onclick="return mV('Act',16,2);">Act 16:2</a>), may have induced Paul to take him as his companion. Compare similar prophecies as to others: <a onclick="return mV('Act',13,'1-3');">Act 13:1-3</a>, in connection with laying on of hands; <a onclick="return mV('Act',11,28);">Act 11:28</a>; <a onclick="return mV('Act',21,10,11);">21:10-11</a>; compare <a onclick="return mV('1Cr',12,10);">1Cr 12:10</a>; <a onclick="return mV('1Cr',14,1);">14:1</a>; <a onclick="return mV('Eph',4,11);">Eph 4:11</a>. In <a onclick="return mV('Act',20,28);">Act 20:28</a>, it is expressly said that "<i>the Holy Ghost</i> had made them (the Ephesian presbyters) overseers." CLEMENT OF ROME [<i>Epistle to the Corinthians</i>], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So CLEMENT OF ALEXANDRIA says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John.
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<br><br><b>by them</b>—<i>Greek,</i> "in them"; arrayed as it were in them; armed with them.
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<br><br><b>warfare</b>—not the mere "fight" (<a onclick="return mV('1Ti',6,12);">1Ti 6:12</a>; <a onclick="return mV('2Ti',4,7);">2Ti 4:7</a>), but the <i>whole campaign;</i> the military service. Translate as <i>Greek,</i> not "<i>a,</i>" but "<i>the</i> good warfare."
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<p id="a1Ti1_19"><b>19. Holding</b>—Keeping hold of "faith" and "good conscience" (<a onclick="return mV('1Ti',1,5);">1Ti 1:5</a>); not "putting the latter away" as "some." <i>Faith</i> is like a very precious liquor; <i>a good conscience</i> is the clean, pure glass that contains it [BENGEL]. The loss of <i>good conscience</i> entails the <i>shipwreck of faith.</i> Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [WIESINGER].
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<br><br><b>which</b>—<i>Greek</i> singular, namely, "good conscience," not "faith" also; however, the result of <i>putting away</i> good conscience is, one <i>loses</i> faith also.
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<br><br><b>put away</b>—a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.
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<br><br><b>made shipwreck</b>—"with respect to THE faith." <i>Faith</i> is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The <i>Greek</i> does not imply that one having once had <i>faith</i> makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."
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<p id="a1Ti1_20"><b>20. Hymenaeus</b>—There is no difficulty in supposing him to be the Hymenaeus of <a onclick="return mV('2Ti',2,17);">2Ti 2:17</a>. Though "delivered over to Satan" (the lord of all outside the Church, <a onclick="return mV('Act',26,18);">Act 26:18</a>, and the executor of wrath, when judicially allowed by God, on the disobedient, <a onclick="return mV('1Cr',5,5);">1Cr 5:5</a>; <a onclick="return mV('2Cr',12,7);">2Cr 12:7</a>), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (<a onclick="return mV('Mat',18,17,18);">Mat 18:17-18</a>). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his <i>withstanding</i> the apostle (<a onclick="return mV('2Ti',4,14,15);">2Ti 4:14-15</a>); as the same sentence on Hymenaeus was the consequence of "saying that the resurrection is past already" (<a onclick="return mV('2Ti',2,18);">2Ti 2:18</a>; his putting away <i>good conscience,</i> naturally producing <i>shipwreck concerning</i> FAITH, <a onclick="return mV('1Ti',1,19);">1Ti 1:19</a>. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [ARCHBISHOP WHATELY]). It is possible that he is the Alexander, <i>then</i> a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (<a onclick="return mV('Act',19,33);">Act 19:33</a>).
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<br><br><b>that they may</b>—not "might"; implying that the effect still continues—the sentence is as yet unremoved.
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<br><br><b>learn</b>—<i>Greek,</i> "be disciplined," namely, by <i>chastisement</i> and suffering.
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<br><br><b>blaspheme</b>—the name of God and Christ, by doings and teachings unworthy of their Christian profession (<a onclick="return mV('Rom',2,23,24);">Rom 2:23-24</a>; <a onclick="return mV('Jam',2,7);">Jam 2:7</a>). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (<a onclick="return mV('2Cr',10,8);">2Cr 10:8</a>), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.
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