1 Timothy · Chapter 1

V. 1. Paul an apostle-Familiarity is to be set aside where the things of God are concerned.

According to the commandment of God-The authoritative appointment of God the Father.

Our Saviour-So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation.

And Christ our hope-That is, the author, object, and ground, of all our hope.

Verse 1. Paul an apostle-by the commandment of God] We have already seen that the term apostolov, apostle, literally signifies a person sent from one to another, without implying any particular dignity in the person, or importance in the message. But it is differently used in the New Testament, being applied to those who were sent expressly from God Almighty, with the message of salvation to mankind. It is, therefore, the highest character any human being can have; and he message is the most important which even God himself can send to his intelligent creatures. It was by the express command of God that St. Paul went to the Gentiles preaching the doctrine of salvation by faith in Christ Jesus. Jesus Christ-our hope] Without Jesus, the world was hopeless; the expectation of being saved can only come to mankind by his Gospel. He is called our hope, as he is called our life, our peace, our righteousness, &c., because from him hope, life, peace, righteousness, and all other blessings proceed.

Verses 1, 2. Paul, an apostle of Jesus Christ — The apostle begins his epistle with asserting his apostolical dignity, not because Timothy was in any doubt concerning it, but to make the Ephesians sensible of the danger they incurred, if they rejected the charges and admonitions which the apostle ordered Timothy to deliver to them. Familiarity is to be set aside where the things of God are concerned. By — Or according to; the commandment — The authoritative appointment; of God our Saviour — So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation; and Christ our hope — That is, the author, object, and ground of all our hope. To Timothy, my own son — If Timothy was not at first converted by the apostle, (which it is not certain he was from any historical account that has reached us,) yet he might term him his own, or genuine son, because of the parental affection he had for him, the complacency which he found in that assistance which he had received from him in the work of the ministry, in which he had faithfully served him, like a son with his father, (<506522> Philippians 2:22,) and in the filial reverence and affection which this excellent young evangelist expressed to him; not to mention that Timothy had received much establishment in the faith through the apostle. Grace, mercy, and peace — St. Paul wishes grace and peace in his epistles to the churches. To Timothy he adds mercy, the most tender grace toward those who stand in need of it, as indeed all do. The experience of this prepares a man to be a minister of the gospel.

Verse 1. Paul, an apostle of Jesus Christ, by the commandment of God our Saviour, and Lord Jesus Christ. Beza cites here the reading of the Complute polyglot bible, made under the patronage of cardinal Ximenes of Spain, in 1517, which reads, Qeou Patrov, of God the Father, and of our Saviour Jesus Christ, our hope. Montanus has followed this reading. — But what need to say to Timothy, that Paul was an apostle? Answer: because he would honour him as a great minister, as well as love him as a son. He says it also, because he knew that his epistle would be read in all the churches. — Yet why does he vary his form of speaking to Timothy, in saying, “by the commandment of God our Saviour?” Probably in reference to the promise, that Jehovah would save them by Jehovah Elohim, as in Hosea 1:7.

1. Paul—The full array of his apostolic title, though writing to an individual, indicates that this is an official charge, not a mere friendly letter. Compare the Introduction to Philemon. Commandment of God—Not as the other apostles, by the regular choice of Jesus, but by a special call from heaven on his way to Damascus, and a special commandment from the Spirit at Antioch. Acts 13:1. This commandment is more explicit than the will of God, of which it is the announcement. It requires the absolute obedience of Timothy to the charge of the apostle, and the absolute obedience of the heretics and other persons to Timothy’s rightful orders in obedience to that charge. God our Saviour—Not merely as our deliverer, as in Psalms 24:5Psalm 24:5, and Isaiah 12:2; but as the background and fountain of our salvation through Christ by faith. Ephesians 2:4-8. Lord Jesus Christ—As the conduit of the salvation flowing from the fountain, God. Our hope—Without whom all is despair; with whom there is a sure result of “glory.” Colossians 1:27.

V. 2. Grace, mercy, peace-St. Paul wishes grace and peace in his epistles to the churches. To Timotheus he adds mercy, the most tender grace towards those who stand in need of it. The experience of this prepares a man to be a minister of the gospel.

Verse 2. My own son in the faith] Brought to salvation through Christ by my ministry alone. Probably the apostle speaks here according to this Jewish maxim:— wrybj zk rmlmh lk wrly wlak bwtkh wyl[

מעלה hrwt He who teaches the law to his neighbour’s son is considered by the Scripture as if he had begotten him; Sanhedrin, fol. xix. 2. And they quote Numbers 3:1, as proving it: These are the generations of Aaron and Moses-and these are the names of the sons of Aaron. “Aaron,” say they, “begot them, but Moses instructed them; therefore they are called by his name.” See Schoettgen.

But gnhsiw teknw may mean my beloved son; for in this sense to gnhsion is not unfrequently used.

In the faith] The word pistiv, faith, is taken here for the whole of the Christian religion, faith in Christ being its essential characteristic. Grace, mercy, and peace] GRACE, the favour and approbation of God. MERCY, springing from that grace, pardoning, purifying, and supporting. PEACE, the consequence of this manifested mercy, peace of conscience, and peace with God; producing internal happiness, quietness, and assurance.

Verses 1, 2. Paul, an apostle of Jesus Christ — The apostle begins his epistle with asserting his apostolical dignity, not because Timothy was in any doubt concerning it, but to make the Ephesians sensible of the danger they incurred, if they rejected the charges and admonitions which the apostle ordered Timothy to deliver to them. Familiarity is to be set aside where the things of God are concerned. By — Or according to; the commandment — The authoritative appointment; of God our Saviour — So styled in many other places likewise, as being the grand orderer of the whole scheme of our salvation; and Christ our hope — That is, the author, object, and ground of all our hope. To Timothy, my own son — If Timothy was not at first converted by the apostle, (which it is not certain he was from any historical account that has reached us,) yet he might term him his own, or genuine son, because of the parental affection he had for him, the complacency which he found in that assistance which he had received from him in the work of the ministry, in which he had faithfully served him, like a son with his father, (<506522> Philippians 2:22,) and in the filial reverence and affection which this excellent young evangelist expressed to him; not to mention that Timothy had received much establishment in the faith through the apostle. Grace, mercy, and peace — St. Paul wishes grace and peace in his epistles to the churches. To Timothy he adds mercy, the most tender grace toward those who stand in need of it, as indeed all do. The experience of this prepares a man to be a minister of the gospel.

Ver. 2. Unto Timothy, my own son in the faith, begotten by the ministry of Paul. In his new charge at Ephesus, and extensive sphere in the provinces, he confers due honour on this hopeful survivor in the work.

2. Own son—Literally, genuine son. Who has by his life of filial faithfulness attested the genuineness of his regeneration under Paul’s ministry. Though investing himself with his own full title, Paul gives no title to Timothy; such as, to the Lord Bishop of Ephesus. For Timothy’s present position in Ephesus there does not seem to have been any title. He was shortly afterwards requested to leave Ephesus and visit the apostle at Rome. Yet, 1. It is clear that he was placed over the entire Christian body, whether one congregation or more, in Ephesus, as Titus was over the entire Christian body in Crete. It is altogether certain that this was a supervision over a number of Churches, with their elders and deacons. 2. The entire epistle implies a permanent position. The opposers he has to encounter are described; described as having been predicted, 4:1-3; and most solemn charges are given to do this work faithfully, persistently, and through an extended future, 1 Timothy 1:18-20; 4:13-16; and 6:14. 3. He possessed exclusive jurisdiction over the elders, and over the laying on of hands, 1 Timothy 5:19-22. All this is far from proving that such an arrangement is obligatory in all ages and all countries; but it does show that it is lawful when expedient. Episcopacy is permitted and exemplified, but not enjoined. Grace, mercy, and peace—The old dual grace and peace of former epistles has here become a triad by the insertion of mercy. Long years of trial and sadness have impressed upon our venerable apostle our need of the tender attribute of divine mercy. Grace is the fountain; mercy is the outflow; and peace is in us the blessed result. God our Father— Primal and parental source of all. Jesus Christ our Lord—The embodiment of God’s mercy, to whom committing ourselves we are safe. PART FIRST.

THE APOSTOLIC CHARGE, 1 Timothy 1:1-20.

1. Safe-keeping of a pure gospel doctrine, 1 Timothy 1:3-11.

V. 3. Charge some to teach no other doctrine-Than I have taught. Let them put nothing in the place of it, add nothing to it.

Verse 3. I besought thee] The apostle had seen that a bad seed had been sown in the Church; and, as he was obliged to go then into Macedonia, he wished Timothy, on whose prudence, piety, and soundness in the faith he could depend, to stay behind and prevent the spreading of a doctrine that would have been pernicious to the people’s souls. I have already supposed that this epistle was written after Paul had been delivered from his first imprisonment at Rome, about the end of the year 64, or the beginning of

65. See the preface. When, therefore, the apostle came from Rome into Asia, he no doubt visited Ephesus, where, ten years before, he had planted a Christian Church, and, as he had not time to tarry then, he left Timothy to correct abuses.

That thou mightest charge some] He does not name any persons; the Judaizing teachers are generally supposed to be those intended; and the term tisi, some, certain persons, which he uses, is expressive of high disapprobation, and at the same time of delicacy: they were not apostles, nor apostolic men; but they were undoubtedly members of the Church at Ephesus, and might yet be reclaimed.

Verses 3, 4. As I besought thee — Parekalesa se, I entreated thee. It is observed by Beza, that by using this soft expression the apostle hath left a singular example of modesty, to be imitated by superiors in their behaviour toward their inferiors in the church. When I went into Macedonia, (Acts 20:1,) that thou mightest charge some — Who appeared to be inclined to introduce their own corrupt notions into the church; that they teach no other doctrine — Than I have taught. Let them put nothing in the place of it, add nothing to it. These teachers were probably Judaizers, and members of the church at Ephesus; for with other teachers Timothy could have little influence. In not mentioning the names of these corrupt teachers, the apostle showed great delicacy, hoping that they might still be reclaimed. The same delicacy he had observed in his treatment of the false teacher or teachers at Corinth, and of the incestuous person there. Neither give heed to fables — To fabulous Jewish traditions, so as either to teach or regard them; and endless genealogies — Questions about their genealogies. The apostle does not speak of those recorded in the Scriptures, but of the long intricate pedigrees whereby many of the Jews strove to prove their descent from certain persons: which minister questions — Which lead only to useless and endless controversies; rather than godly edifying — The promotion of holiness, which leads men to God; which is in faith — Which edification is by faith in the great truths of the Scriptures, and in Christ, of whom the Scriptures testify as the Redeemer and Saviour of lost sinners.

Ver. 3. I besought thee to abide still at Ephesus, then the capital of proconsular Asia. It does not appear that Timothy was fixed here for life, nor can we possibly suppose that he presided over St. John; such an idea would be altogether absurd.

3. As—More fully, according as; to which our translators have inserted so do, in Italics, in order to make a completed statement. Some, as Fairbairn, insert after Macedonia “so I do now;” but that would simply make Paul charge Timothy still to stay at Ephesus. Our so do is preferable, applying it to the charge of this verse. Paul’s meaning is, Do now as I charged thee when I left Ephesus. His verbal charge he would now make a recorded charge. Went into Macedonia—This going from Ephesus into Macedonia cannot be identified with that mentioned in Acts 20:1; for, as appears from Acts 19:22, he had before that going into Macedonia sent Timothy to Corinth. And, as there appears no going to Macedonia and leaving Timothy at Ephesus apparently possible before Paul’s first imprisonment, so this passage requires a second imprisonment. See Introduction. Some—A reprehensive word, implying that these teachers were a certain few, not to be named here, but too well known to Timothy. Note on verse 20. Teach no other doctrine—In Paul’s Greek a newly coined and very expressive single Greek word, to-be-otherwise-teachers. It expresses the idea that the original gospel of Jesus, as purely and genuinely transmitted through the apostles, must be retained unmixed with any other elements, and without variation.

V. 4. Neither give heed-So as either to teach or regard them. To fables-Fabulous Jewish traditions.

And endless genealogies-Nor those delivered in scripture, but the long intricate pedigrees whereby they strove to prove their descent from such or such a person.

Which afford questions-Which lead only to useless and endless controversies.

Verse 4. Neither give heed to fables] Idle fancies; things of no moment; doctrines and opinions unauthenticated; silly legends, of which no people ever possessed a greater stock than the Jews. Their Talmud abounds with them; and the English reader may find them in abundance in Stehlin’s Jewish Traditions, 2 vols. 8vo.

Endless genealogies] I suppose the apostle to mean those genealogies which were uncertain-that never could be made out, either in the ascending or descending line; and, principally, such as referred to the great promise of the Messiah, and to the priesthood. The Jews had scrupulously preserved their genealogical tables till the advent of Christ and the evangelists had recourse to them, and appealed to them in reference to our Lord’s descent from the house of David; Matthew taking this genealogy in the descending, Luke in the ascending, line. And whatever difficulties we may now find in these genealogies, they were certainly clear to the Jews; nor did the most determined enemies of the Gospel attempt to raise one objection to it from the appeal which the evangelists had made to their own public and accredited tables. All was then certain; but we are told that Herod destroyed the public registers; he, being an Idumean, was jealous of the noble origin of the Jews; and, that none might be able to reproach him with his descent, be ordered the genealogical tables, which were kept among the archives in the temple, to be burnt. See Euseb. H. E., lib. i. cap.

8. From this time the Jews could refer to their genealogies only from memory, or from those imperfect tables which had been preserved in private hands; and to make out any regular line from these must have been endless and uncertain. It is probably to this that the apostle refers; I mean the endless and useless labour which the attempts to make out these genealogies must produce, the authentic tables being destroyed. This, were all other proofs wanting, would be an irresistible argument against the Jews that the Messiah is come; for their own prophets had distinctly marked out the line by which he was to come; the genealogies are now all lost; nor is there a Jew in the universe that can show from what tribe he is descended. There can, therefore, be no Messiah to come, as none could show, let him have what other pretensions he might, that he sprang from the house of David. The Jews do not, at present, pretend to have any such tables; and, far from being able to prove the Messiah from his descent, they are now obliged to say that, when, the Messiah comes, he will restore the genealogies by the Holy Spirit that shall rest upon him. “For,” says Maimonides, “in the days of the Messiah, when his kingdom shall be established, all the Israelites shall be gathered together unto him; and all shall be classed in their genealogies by his mouth, through the Holy Spirit that shall rest upon him; as it is written, Malachi 3:3: He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi. First he will purify the Levites, and shall say: ‘This man is a descendant from the priests; and this, of the stock of the Levites;’ and he shall cast out those who are not of the stock of Israel; for behold it is said, Ezra 2:63: And the Tirshatha said-they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. Thus, by the Holy Spirit, the genealogies are to be revised.” See Schoettgen.

Some learned men suppose that the apostle alludes here to the Æons, among the Gnostics and Valentinians, or whom there were endless numbers to make up what was called their pleroma; or to the sephiroth, or splendours of the Cabalists. But it is certain that these heresies had not arrived to any formidable head in the apostle’s time; and it has long been a doubt with me whether they even existed at that time: and I think it the most simple way, and most likely to be the intention of the apostle, to refer all to the Jewish genealogies, which he calls Jewish fables, Titus 1:14, to which we know they were strongly and even conscientiously attached and which, at this time, it must have been extremely difficult to make out. Instead of genealogiaiv, genealogies, some learned men have conjectured that the original word was kevologiaiv, empty words, vain speeches; but this conjecture is not supported by any MS. or version. Which minister questions] They are the foundation of endless altercations and disputes; for, being uncertain and not consecutive, every person had a right to call them in question; as we may naturally suppose, from the state in which the genealogical tables of the Jews then were, that many chasms must be supplied in different lines, and consequently much must be done by conjecture.

Rather than godly edifying] Such discussions as these had no tendency to promote piety. Many, no doubt, employed much of that time in inquiring who were their ancestors, which they should have spent in obtaining that grace by which, being born from above, they might have become the sons and daughters of God Almighty.

Instead of oikodomian qeou, godly edifying, or the edification of God, oikonomian qeou, the economy or dispensation of God, is the reading of almost every MS. in which this part of the epistle is extant, (for some MSS. are here mutilated,) and of almost all the versions, and the chief of the Greek fathers. Of the genuineness of this reading scarcely a doubt can be formed; and though the old reading, which is supported by the Latin fathers and the Vulgate, gives a good sense, yet the connection and spirit of the place show that the latter must be the true reading. Griesbach has received this reading into the text.

What had Jewish genealogies to do with the Gospel? Men were not to be saved by virtue of the privileges or piety of their ancestors. The Jews depended much on this. We have Abraham to our father imposed silence on every check of conscience, and every godly reproof which they received for their profligacy and unbelief. In the dispensation of God, FAITH in Christ Jesus was the only means and way of salvation. These endless and uncertain genealogies produced no faith; indeed they were intended as a substitute for it; for those who were intent on making out their genealogical descent paid little attention to faith in Christ. They ministered questions rather than that economy of God which is by faith. This dispensation, says the apostle, is by faith, oikonomian qeou thn en pistei. It was not by natural descent, nor by works, but by faith in Christ; therefore it was necessary that the people who were seeking salvation in any other way should be strictly informed that all their toil and labour would be vain.

Verses 3, 4. As I besought thee — Parekalesa se, I entreated thee. It is observed by Beza, that by using this soft expression the apostle hath left a singular example of modesty, to be imitated by superiors in their behaviour toward their inferiors in the church. When I went into Macedonia, (Acts 20:1,) that thou mightest charge some — Who appeared to be inclined to introduce their own corrupt notions into the church; that they teach no other doctrine — Than I have taught. Let them put nothing in the place of it, add nothing to it. These teachers were probably Judaizers, and members of the church at Ephesus; for with other teachers Timothy could have little influence. In not mentioning the names of these corrupt teachers, the apostle showed great delicacy, hoping that they might still be reclaimed. The same delicacy he had observed in his treatment of the false teacher or teachers at Corinth, and of the incestuous person there. Neither give heed to fables — To fabulous Jewish traditions, so as either to teach or regard them; and endless genealogies — Questions about their genealogies. The apostle does not speak of those recorded in the Scriptures, but of the long intricate pedigrees whereby many of the Jews strove to prove their descent from certain persons: which minister questions — Which lead only to useless and endless controversies; rather than godly edifying — The promotion of holiness, which leads men to God; which is in faith — Which edification is by faith in the great truths of the Scriptures, and in Christ, of whom the Scriptures testify as the Redeemer and Saviour of lost sinners.

Ver. 4. Neither give heed to fables and endless genealogies. This is a strong caution against the rabbinical mode of teaching, as is intimated to Titus in 1 Timothy 1:14, where they are called jewish fables; a dry and often ridiculous mode of teaching. Paul does not allude here to the Platonic philosophy, nor yet to the Egyptian mythology, which many admired. See on Genesis 43:23. The caution is equally a stroke at judaical instructions, building up the mind with wood, hay, and stubble.

4. Fables—The “Jewish fables” of Titus 1:14; in 1 Timothy 4:7, they are termed “profane and old wives’ fables;” and in 2 Timothy 4:4, simply “fables.” These innovators, verging into heresy and apostasy, and leading a part of the Church after them, are Jews. Of these fables the Talmud was a great repository. Says Clarke: “I will give one instance from the Jerusalem Targum, on Genesis 1:15: ‘And God made two great lights, and they were equal in splendour twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day,’ etc. I could produce a thousand of a similar complexion.”—Commentary. 1 Timothy 1:7.

The Targums were very liberal translations or paraphrases of the Old Testament books, prepared for the people after the captivity, who had forgotten their pure Hebrew dialect. The Talmud was a collection of the teachings and traditions of the Rabbies, filled with a mixture of noble moralities and most extravagant inventions. “Such,” says Grotius, “were with the Jews the fables concerning what God did before the world was created; concerning man, created at first hermaphrodite; concerning his concubitus with beasts, and with Lilith; concerning demons and those born from them; concerning behemoth and leviathan; concerning the existence of souls before the body; concerning the angels distributed into the stars and aerial regions.” Tertullian says that Valentinus, the Gnostic, “introduced many fables.” “Such worthless stories,” says Schaff, “are still found, as is well known, in the Talmud and in the Cabala, (Cabala-tradition,) the elements of which confessedly existed in the first century, probably even before the destruction of Jerusalem.” For a good account of the Cabala, see M’Clintock and Strong’s Cyclopedia. Endless genealogies—As to what these genealogies were, Alford adduces six different suppositions. It is clear that we must look for these genealogies, as for the forementioned fables, among the Jews. And this excludes the Gnostic emanations, by which existing things were traced back to their origin through a series of generative developments from the original Pleroma. For an account of these see Pressense’s Heresy and Christian Doctrine, book 1. We must also reject the Old Testament genealogies, and the Jewish family genealogies; for these could form no part of a heresy in Christianity. These genealogies were, rather, allegorical theories and phantasies, based upon mystical interpretations of the Old Testament genealogical registers. Of these we have specimens in Philo, who finds plenty of Platonic and Oriental philosophy in the Old Testament mystically interpreted. “Genealogical” is a term which he himself applies to his allegories. They were fresh inventions of liberalizing Jews, who endeavoured to find all the wisdom of “modern thought” wrapped up in the letter of the Old Testament books, and to be unfolded by drawing out a concealed sense. In Ephesus and Crete, this doctrine would substitute for Christianity a mystical blend of the Jewish letter with Oriental philosophy. These genealogies are called endless, as they could be spun out at will by the imaginative allegorizer; and every new allegorizer could add a new spin; so that the whole system was interminable. Still more truly interminable because they led to no satisfactory conclusions, but induced questions for ever and ever, without solid or saving answers, as to the true system or constitution of things. Rather than godly edifying—Better, rather than the (actual) system of God. This true system is given in a true interpretation of the Old Testament, and results in Jesus the Messiah and the gospel. Here we have solid reality; there nothing but endless questions. In faith—With the Greek article before it, the system of God which is embraced in our faith, and consequently results not in questions, but in divine composure of mind.

V. 5. Whereas the end of the commandment-of the whole Christian institution.

Is love-And this was particularly the end of the commandment which Timotheus was to enforce at Ephesus, 1 Timothy 1:3, 18. The foundation is faith; the end, love. But this can only subsist in an heart purified by faith, and is always attended with a good conscience.

Verse 5. Now the end of the commandment is charity] These genealogical questions lead to strife and debate; and the dispensation of God leads to love both to God and man, through faith in Christ. These genealogical questions leave the heart under the influence of all its vile tempers and evil propensities; FAITH in Jesus purifies the heart. No inquiry of this kind can add to any thing by which the guilt of sin can be taken away; but the Gospel proclaims pardon, through the blood of the Lamb, to every believing penitent. The end, aim, and design of God in giving this dispensation to the world is, that men may have an unfeigned faith, such as lays hold on Christ crucified, and produces a good conscience from a sense of the pardon received, and leads on to purity of heart; LOVE to God and man being the grand issue of the grace of Christ here below, and this fully preparing the soul for eternal glory. He whose soul is filled with love to God and man has a pure heart, a good conscience, and unfeigned faith. But these blessings no soul can ever acquire, but according to God’s dispensation of faith.

The paraphrase and note of Dr. Macknight on this verse are very proper: “Now the scope of the charge to be given by thee to these teachers is, that, instead of inculcating fables and genealogies, they inculcate love to God and man, proceeding from a pure heart, and directed by a good conscience, and nourished by unfeigned faith in the Gospel doctrine. The word paraggelia denotes a message or order, brought to one from another, and delivered by word of mouth. The charge here meant is that which the apostle ordered Timothy to deliver to the teachers in Ephesus; for he had said, 1 Timothy 1:3: I had besought thee to abide still at Ephesus, ina paraggeilnv, that thou mightest charge some: here he tells him what the scope of this charge was to be.”

Of faith unfeigned] pistewv anupokritou. A faith not hypocritical. The apostle appears to allude to the Judaizing teachers, who pretended faith in the Gospel, merely that they might have the greater opportunity to bring back to the Mosaic system those who had embraced the doctrine of Christ crucified. This IS evident from the following verse.

Verses 5-7. Now the end — The scope, design, or substance; of the commandment — Or charge, rather, as paraggelia properly signifies, being a noun derived from the verb, translated, that thou mightest charge, verse 3. The apostle had desired Timothy to continue at Ephesus, that he might charge some to teach no other doctrine than what had been taught: here he informs him what the scope of his charge to these teachers was to be, namely, that instead of inculcating fables, &c., they should inculcate charity, or love to God and man, proceeding from a pure heart — That is, from a heart purified by the Word and Spirit of God, from the love of sin, the love of the world, and all inordinate self-love, and from all corrupt affections and dispositions; a good conscience — A conscience properly informed concerning sin and duty, thoroughly awakened and sprinkled from evil, or the guilt of sin, by the blood of Jesus, Hebrews 9:14; 10:22; and faith unfeigned — Namely, in the truths and promises of the gospel, and in Christ, in whom those truths and promises are yea and amen. Observe, reader, this faith unfeigned is the root of the other particulars here named. By it, and by it only, we obtain deliverance from the guilt and power of sin, essential to a good conscience; by it our hearts are purified, Acts 15:9; 1 Peter 1:22: and as it always worketh by love, (Galatians 5:6,) by it we obtain the love of God and of all mankind, the source, yea, and essence, of all piety and virtue. Here therefore the apostle asserts that the love which he speaks of, proceeding from the principles here named, is the scope and design of the gospel doctrine, or of the whole Christian institution, as it is indeed also of the moral law, and the writings of the prophets. From which — Love, accompanied with these other particulars; some having swerved — The verb astochsantev, thus rendered, signifies to err from the mark at which a person shoots or aims; and is elegantly used in this place, as telov, the scope aimed at, was introduced in the preceding verse: have turned aside into vain jangling — Unprofitable disputes and discourses. An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all proper sense of true experimental religion: and of all vanities none are more vain than dry, empty disputes on the things of God. Desiring to be teachers of the law — Greek, nomodidaskaloi, a word which, in the evangelists, is rendered doctors of the law, of the same import with the Hebrew word rabbis. And though it is not used exactly in that sense here, yet there seems to be some reference to it: understanding neither what they say — The very things they utter; nor whereof they affirm — The subject they speak of, or concerning which they express themselves strongly and confidently, as the words peri tinwn diabebaiountai properly signify.

Ver. 5. The end of the commandment is charity. Moses defined the end of the law to be, that we should love the Lord our God with all our heart. Deuteronomy 6:4. Our Lord also confirmed it in answer to the lawyer’s question, — which was the great commandment? God is love, and all his laws are emanations of his nature. The love of God is to study his perfections, to trace his wisdom, his goodness and power in his works, and to delight in doing all his pleasure. The gospel is here called a commandment, but in Greek, parangelias, “a declaration” of all that Jesus Christ began both to do and to teach for our salvation; it is the unfolding of all the riches both of grace and glory. It is the gospel law, or new commandment, requiring all men everywhere to repent, and to believe on him whom the Father hath sent, there being no other name given by which we can be saved.

It must be charity which makes us like its Author, pure in heart by regeneration, spotless and untainted in conscience, walking with God in uprightness of heart, and before men irreproachably. As faith works by love, so our faith must be unfeigned, not only in the belief of the truth, and in all the acts of justifying and sanctifying grace, but a faith which casts our souls on the Redeemer as our hope, our only hope, whose glorious appearing is expected by the church.

5. The end, or purpose, of the commandment, or injunction contained in the law, and presupposed in the gospel. Is—Not an imaginary wisdom made up from these fables and allegories, but charity. Charity—Love. See Introductory Note to 1 Corinthians 13. The commandment prohibits sins and enjoins duties; but its intrinsic purpose is to reach deep into the heart and find its complete fulfilment in love. Out of a pure heart—From a heart instructed by the gospel and sanctified by the divine Spirit would flow the outgoings of love. Omitting the of inserted by the translators, the good conscience and the faith are second and third elements of the end of the commandment. Love not only produces goodness in action, but guards against wrong, and so preserves a good conscience. And by establishing a sympathy between the heart and Christ it results in relying faith; a faith not feigned, like that of the teachers of other doctrines, in order to win the Church to error, but unfeigned and true to Christ.

V. 6. From which-Love and a good conscience.

Some are turned aside-An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all sense of divine things. To vain jangling-And of all vanities, none are more vain than dry, empty disputes on the things of God.

Verse 6. From which some having swerved] From which some, though they have pretended to aim at the telov, scope, or mark, have missed that mark. This is the import of the original word astochsantev. Turned aside unto vain jangling] The original term, mataiologian, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.

Verses 5-7. Now the end — The scope, design, or substance; of the commandment — Or charge, rather, as paraggelia properly signifies, being a noun derived from the verb, translated, that thou mightest charge, verse 3. The apostle had desired Timothy to continue at Ephesus, that he might charge some to teach no other doctrine than what had been taught: here he informs him what the scope of his charge to these teachers was to be, namely, that instead of inculcating fables, &c., they should inculcate charity, or love to God and man, proceeding from a pure heart — That is, from a heart purified by the Word and Spirit of God, from the love of sin, the love of the world, and all inordinate self-love, and from all corrupt affections and dispositions; a good conscience — A conscience properly informed concerning sin and duty, thoroughly awakened and sprinkled from evil, or the guilt of sin, by the blood of Jesus, Hebrews 9:14; 10:22; and faith unfeigned — Namely, in the truths and promises of the gospel, and in Christ, in whom those truths and promises are yea and amen. Observe, reader, this faith unfeigned is the root of the other particulars here named. By it, and by it only, we obtain deliverance from the guilt and power of sin, essential to a good conscience; by it our hearts are purified, Acts 15:9; 1 Peter 1:22: and as it always worketh by love, (Galatians 5:6,) by it we obtain the love of God and of all mankind, the source, yea, and essence, of all piety and virtue. Here therefore the apostle asserts that the love which he speaks of, proceeding from the principles here named, is the scope and design of the gospel doctrine, or of the whole Christian institution, as it is indeed also of the moral law, and the writings of the prophets. From which — Love, accompanied with these other particulars; some having swerved — The verb astochsantev, thus rendered, signifies to err from the mark at which a person shoots or aims; and is elegantly used in this place, as telov, the scope aimed at, was introduced in the preceding verse: have turned aside into vain jangling — Unprofitable disputes and discourses. An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all proper sense of true experimental religion: and of all vanities none are more vain than dry, empty disputes on the things of God. Desiring to be teachers of the law — Greek, nomodidaskaloi, a word which, in the evangelists, is rendered doctors of the law, of the same import with the Hebrew word rabbis. And though it is not used exactly in that sense here, yet there seems to be some reference to it: understanding neither what they say — The very things they utter; nor whereof they affirm — The subject they speak of, or concerning which they express themselves strongly and confidently, as the words peri tinwn diabebaiountai properly signify.

Ver. 6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Galatians 5:19; and which are contrary to —

6. Having swerved—The Greek, missing the mark, as an archer. They undertook to hit the mark, the end, but were induced by the seductions of the fables and genealogies to waver and miss. Jangling—This word, in which the sense is indicated by the sound, is suitably selected by our translators for a word not belonging to classic Greek, used by St. Paul to express contempt of the fables and genealogies with which the errorists were befooling themselves.

V. 7. Understanding neither the very things they speak, nor the subject they speak of.

Verse 7. Teachers of the law] To be esteemed or celebrated as rabbins; to be reputed cunning in solving knotty questions and enigmas, which answered no end to true religion. Of such the rabbinical teaching was full. Understanding neither what they say] This is evident from almost all the Jewish comments which yet remain. Things are asserted which are either false or dubious; words, the import of which they did not understand, were brought to illustrate them: so that it may be said, They understand not what they say, nor whereof they affirm. I will give one instance from the Jerusalem Targum, on Genesis 1:15: And God made two great lights, and they were equal in splendour twenty-one years, the six hundred and seventy-second part of an hour excepted: and afterwards the moon brought a false accusation against the sun, and therefore she was lessened; and God made the sun the greater light to superintend the day, &c. I could produce a thousand of a similar complexion.

Verses 5-7. Now the end — The scope, design, or substance; of the commandment — Or charge, rather, as paraggelia properly signifies, being a noun derived from the verb, translated, that thou mightest charge, verse 3. The apostle had desired Timothy to continue at Ephesus, that he might charge some to teach no other doctrine than what had been taught: here he informs him what the scope of his charge to these teachers was to be, namely, that instead of inculcating fables, &c., they should inculcate charity, or love to God and man, proceeding from a pure heart — That is, from a heart purified by the Word and Spirit of God, from the love of sin, the love of the world, and all inordinate self-love, and from all corrupt affections and dispositions; a good conscience — A conscience properly informed concerning sin and duty, thoroughly awakened and sprinkled from evil, or the guilt of sin, by the blood of Jesus, Hebrews 9:14; 10:22; and faith unfeigned — Namely, in the truths and promises of the gospel, and in Christ, in whom those truths and promises are yea and amen. Observe, reader, this faith unfeigned is the root of the other particulars here named. By it, and by it only, we obtain deliverance from the guilt and power of sin, essential to a good conscience; by it our hearts are purified, Acts 15:9; 1 Peter 1:22: and as it always worketh by love, (Galatians 5:6,) by it we obtain the love of God and of all mankind, the source, yea, and essence, of all piety and virtue. Here therefore the apostle asserts that the love which he speaks of, proceeding from the principles here named, is the scope and design of the gospel doctrine, or of the whole Christian institution, as it is indeed also of the moral law, and the writings of the prophets. From which — Love, accompanied with these other particulars; some having swerved — The verb astochsantev, thus rendered, signifies to err from the mark at which a person shoots or aims; and is elegantly used in this place, as telov, the scope aimed at, was introduced in the preceding verse: have turned aside into vain jangling — Unprofitable disputes and discourses. An affectation of high and extensive knowledge sets a man at the greatest distance from faith, and all proper sense of true experimental religion: and of all vanities none are more vain than dry, empty disputes on the things of God. Desiring to be teachers of the law — Greek, nomodidaskaloi, a word which, in the evangelists, is rendered doctors of the law, of the same import with the Hebrew word rabbis. And though it is not used exactly in that sense here, yet there seems to be some reference to it: understanding neither what they say — The very things they utter; nor whereof they affirm — The subject they speak of, or concerning which they express themselves strongly and confidently, as the words peri tinwn diabebaiountai properly signify.

Ver. 6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Galatians 5:19; and which are contrary to —

7. Teachers of the law—The Mosaic law; the Old Testament. These teachers wanted to transform the Churches into rabbinical schools, in which themselves should be the rabbies, and the teachings should be the new fangled fantasies of which Grotius gives us specimens above. What they say—Their words and phrases really often express no meaning, because they have no understanding of the subject whereof they affirm. That is, they explained an unintelligible subject by unmeaning words.

V. 8. We grant the whole Mosaic law is good, answers excellent purposes, if a man use it in a proper manner. Even the ceremonial is good, as it points to Christ; and the moral law is holy, just, and good, on its own nature; and of admirable use both to convince unbelievers, and to guide believers in all holiness.

Verse 8. But we know that the law is good] The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Romans 7:12-16: The law is holy; and the commandment is holy, just, and good; where see the note.

If a man use it lawfully] That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully-they did not construe it according to its original design and meaning.

Verses 8-11. We know that the law is good — Answers excellent purposes; if a man use it lawfully — In a proper manner. Even the ceremonial law is good as it points to Christ, and is emblematical of the various branches of salvation that are in and through him; and the moral law is holy, just, and good, resulting from the nature of God and man, and the relations of mankind to him and each other, and of admirable use both to convince men of sin, and to bring them to Christ for justification, as well as to direct such as are justified in the way of holiness. The apostle’s expression, If a man use it lawfully, plainly intimates, as Doddridge observes, “that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin. But it could not be intended to save them by a perfect conformity to it, which was to adunaton tou nomou, what the law could not do, Romans 8:3.” Knowing this — As first necessary in order to the making a right use of the law; that the law is not made for — Greek, ou keitai, does not lie against, a righteous man — Who makes it the rule of his conduct, and has it written on his heart, sincerely loving it, and carefully guarding against every violation of it. Not that the righteous so fulfil the law as to answer its high demands in every respect; in that sense, by the deeds of the law shall no flesh living be justified, Romans 3:20; Galatians 2:16; where see the notes. But Christ having redeemed true believers from that curse and condemnation of the law to which they would otherwise be exposed, through him their love to God and man is graciously accepted as the fulfilling of the law, Romans 13:10; Galatians 5:14; James 2:8. But for the lawless — That is, it lies against the lawless; and disobedient — Who, despising or disregarding the authority of the lawgiver, knowingly transgress his commands. Perhaps, as some observe, the expression, keitai, lies, refers to the custom of having laws written on tables, and hung up or laid in public places, to be read by all, and evidently showing against whom the law lay: see on Colossians 2:14. Against the ungodly and sinners — Persons destitute of the knowledge and fear, as well as love of God, and notorious transgressors; the unholy — In heart and life; and profane — Violating the name and day of God, and all sacred things, and so treating with contempt or neglect all the commands of the first table: murderers of fathers and of mothers — The apostle proceeds to speak of those who violate the commands of the second table; and first, of those who, instead of honouring their parents, even imbrue their hands in their blood, and so by one act transgress and trample under foot both the fifth and sixth commands: whoremongers — Adulterers, fornicators, and lewd persons of all kinds, who violate the seventh; men-stealers — Who in the grossest sense possible break the eighth; for of all thieves, those who steal human beings are the worst. In comparison of them, highwaymen and house-breakers are innocent! “They who make war for the inhuman purpose of selling the vanquished for slaves, as is the practice of African princes; and they who, like African traders, encourage their unchristian traffic by purchasing that which they know to be thus unjustly acquired, are really men-stealers.” — Macknight. And such are all the nations who legalize or connive at such proceedings. And what shall we say of those who steal children to beg with them, or that they may rob them of their clothes, or for other purposes: or of those who enlist soldiers by lies, tricks, or enticements? Liars, perjured persons — Who violate the ninth commandment; and if there be any other thing — As there are very many; contrary to sound doctrine — Ugiainoush didaskalia, salutary, or healing doctrine. According to the apostle, therefore, the doctrine which condemns and restrains wicked practices, though ridiculed by some as legal and Pharisaic, is, as far as it goes, salutary doctrine. On the other hand, the doctrine which encourages men to sin, or which makes them easy under it, though represented by some as evangelical, and the sweet doctrine of grace, is unwholesome and pernicious. According to the glorious gospel — Which, far from making void, does indeed establish the law, and that in the most effectual manner.

Ver. 6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Galatians 5:19; and which are contrary to —

8. The law—The Old Testament, upon which these errorists base their jangling. Is good—Its centre is the decalogue, which embodies all righteousness; and all else in the old canon is but a circumference and area enclosing and sustaining this centre. “The law is holy, and the commandment holy, and just, and good.” Romans 7:12. Use it lawfully—As these errorists were using it unlawfully, illegitimately, and contrary to its right end as law. The play upon the words law and lawfully is very significant. Use the law unlawfully, and it leads to vain jangling; use it lawfully, and it brings us to the glorious gospel, verse 11.

V. 9. The law doth not lie against a righteous man-Doth not strike or condemn him.

But against the lawless and disobedient-They who despise the authority of the lawgiver violate the first commandment, which is the foundation of the law, and the ground of all obedience.

Against the ungodly and sinners-Who break the second commandment, worshipping idols, or not worshipping the true God. The unholy and profane-Who break the third commandment by taking his name in vain.

Verse 9. The law is not made for a righteous man] There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not MADE for a righteous man, but ou keitai, it does not LIE against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word keitai, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay.

The lawless] anomoiv. Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct. Disobedient] anupotaktoiv. Those who acknowledge no authority; from a, negative, and opotassw, to subject; they neither acknowledge law, nor executive authority, and consequently endeavour to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring.

For the ungodly] asebesi. The irreligious-those who do not worship God, or have no true worship; from a, negative, and sebw, to worship. For sinners, amaptwloiv those who transgress the laws; from a, negative, and marptw, to hit the mark. This has been elsewhere explained. For unholy] anosioiv. Persons totally polluted-unclean within, and unclean without; from a, negative, and osiov, holy.

And profane] bebhloiv. Such who are so unholy and abominable as not to be fit to attend any public worship; from be, denoting privation or separation, and bhlov, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano, “far from the temple.” When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus:—

Fqegxomai oiv qemiv esti. qurav dJ epiqesqe bebhlois

Pasin omwv.

“I will speak to whom it is lawful; but these doors,

O, shut against the profane.”

And that of Virgil, Æn. vi. ver. 258.

Procul! O procul! este profani.

Far! ye profane! get hence.

Murderers of fathers] patralwaiv. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; patralwav comes from patera, a father, and aloiaw, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod.

Manslayers] androfonoiv. Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered.

Verses 8-11. We know that the law is good — Answers excellent purposes; if a man use it lawfully — In a proper manner. Even the ceremonial law is good as it points to Christ, and is emblematical of the various branches of salvation that are in and through him; and the moral law is holy, just, and good, resulting from the nature of God and man, and the relations of mankind to him and each other, and of admirable use both to convince men of sin, and to bring them to Christ for justification, as well as to direct such as are justified in the way of holiness. The apostle’s expression, If a man use it lawfully, plainly intimates, as Doddridge observes, “that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin. But it could not be intended to save them by a perfect conformity to it, which was to adunaton tou nomou, what the law could not do, Romans 8:3.” Knowing this — As first necessary in order to the making a right use of the law; that the law is not made for — Greek, ou keitai, does not lie against, a righteous man — Who makes it the rule of his conduct, and has it written on his heart, sincerely loving it, and carefully guarding against every violation of it. Not that the righteous so fulfil the law as to answer its high demands in every respect; in that sense, by the deeds of the law shall no flesh living be justified, Romans 3:20; Galatians 2:16; where see the notes. But Christ having redeemed true believers from that curse and condemnation of the law to which they would otherwise be exposed, through him their love to God and man is graciously accepted as the fulfilling of the law, Romans 13:10; Galatians 5:14; James 2:8. But for the lawless — That is, it lies against the lawless; and disobedient — Who, despising or disregarding the authority of the lawgiver, knowingly transgress his commands. Perhaps, as some observe, the expression, keitai, lies, refers to the custom of having laws written on tables, and hung up or laid in public places, to be read by all, and evidently showing against whom the law lay: see on Colossians 2:14. Against the ungodly and sinners — Persons destitute of the knowledge and fear, as well as love of God, and notorious transgressors; the unholy — In heart and life; and profane — Violating the name and day of God, and all sacred things, and so treating with contempt or neglect all the commands of the first table: murderers of fathers and of mothers — The apostle proceeds to speak of those who violate the commands of the second table; and first, of those who, instead of honouring their parents, even imbrue their hands in their blood, and so by one act transgress and trample under foot both the fifth and sixth commands: whoremongers — Adulterers, fornicators, and lewd persons of all kinds, who violate the seventh; men-stealers — Who in the grossest sense possible break the eighth; for of all thieves, those who steal human beings are the worst. In comparison of them, highwaymen and house-breakers are innocent! “They who make war for the inhuman purpose of selling the vanquished for slaves, as is the practice of African princes; and they who, like African traders, encourage their unchristian traffic by purchasing that which they know to be thus unjustly acquired, are really men-stealers.” — Macknight. And such are all the nations who legalize or connive at such proceedings. And what shall we say of those who steal children to beg with them, or that they may rob them of their clothes, or for other purposes: or of those who enlist soldiers by lies, tricks, or enticements? Liars, perjured persons — Who violate the ninth commandment; and if there be any other thing — As there are very many; contrary to sound doctrine — Ugiainoush didaskalia, salutary, or healing doctrine. According to the apostle, therefore, the doctrine which condemns and restrains wicked practices, though ridiculed by some as legal and Pharisaic, is, as far as it goes, salutary doctrine. On the other hand, the doctrine which encourages men to sin, or which makes them easy under it, though represented by some as evangelical, and the sweet doctrine of grace, is unwholesome and pernicious. According to the glorious gospel — Which, far from making void, does indeed establish the law, and that in the most effectual manner.

Ver. 6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Galatians 5:19; and which are contrary to —

9. Not made for—Literally, does not lie for, does not exist for. The term lies does not express a penal effect upon the just man, though the severe strain of the following verses indicates that such is the implication. Legal penalty is not for the good, but for the criminal. A righteous man—As the subtle teacher of the fables and genealogies claimed to be. The law did not exist for the purpose of making him wise in his own conceit. Law, here, means not the absolute rule of right, for that exists for, and is binding on, all beings; but it means the vocal or written expression of that rule; the commandment in words. For beings who do absolutely and continually right, no such verbal commandment would be needed. It would be intrinsically good, but relatively superfluous. In practical daily morals this truth has been recognized among the best pagan writers. From many passages in Wetstein we select the following: Antiphon says, “The man doing no wrong needs no law.” “Aristippus, being asked what was the superiority of the philosophers, replied, in the fact that if the laws were abrogated we should live the same.” AElian says, “Solon did not legislate for lions, when he enacted that it was obligatory to support one’s parents.” See our note on Matthew 11:30. But Paul’s righteous man is the gospel ideal; the made righteous, not by nature, but by grace purifying and exalting nature. To him Christ, by faith embraced, is the substitute for law, being a living law, and the Spirit is the quickener to a conformity with Christ. As the man sinks below Christ, he sinks into law, and feels its enslaving and condemning power until he rises again into Christ. The objects of law are now first described in three severe antitheses. The lawless are those who ignore law, and act as if it had no existence; the disobedient recognise law and consciously rebel against it. The ungodly neither recognize nor reverence God, and think and live as if no God existed; sinners know God, yet consciously disregard his authority as God, and transgress his commandments. Unholy are those whose hearts and lives possess no inward purity or conformity to the divine ideal; the profane are those who regard nothing and nobody as sacred or holy. The above three antitheses specify qualities of character; the following epithets characterize classes of evil men according to their evil actions. The apostle’s mind evidently runs along the prohibitions of the second table of the decalogue, from the fifth to the ninth commandment, selecting what he deems the most flagrant transgressions of each. The transgressors against the fifth commandment are parricides and matricides; and against the sixth are manslayers.

V. 10. Manstealers-The worst of all thieves, in comparison of whom, highwaymen and housebreakers are innocent. What then are most traders in negroes, procurers of servants for America, and all who list soldiers by lies, tricks, or enticements?

Verse 10. For whoremongers] pornoiv. Adulterers, fornicators, and prostitutes of all sorts.

Them that defile themselves with mankind] arsenokoitaiv. From arshn, a male, and koith, a bed; a word too bad to be explained. A sodomite.

Men-stealers] andrapodistaiv. Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what colour or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals.

For liars] yeustaiv. They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it.

For perjured persons] epiorkoiv. From epi, against, and orkov, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind.

And if there be any other thing] Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine-to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding.

Verses 8-11. We know that the law is good — Answers excellent purposes; if a man use it lawfully — In a proper manner. Even the ceremonial law is good as it points to Christ, and is emblematical of the various branches of salvation that are in and through him; and the moral law is holy, just, and good, resulting from the nature of God and man, and the relations of mankind to him and each other, and of admirable use both to convince men of sin, and to bring them to Christ for justification, as well as to direct such as are justified in the way of holiness. The apostle’s expression, If a man use it lawfully, plainly intimates, as Doddridge observes, “that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin. But it could not be intended to save them by a perfect conformity to it, which was to adunaton tou nomou, what the law could not do, Romans 8:3.” Knowing this — As first necessary in order to the making a right use of the law; that the law is not made for — Greek, ou keitai, does not lie against, a righteous man — Who makes it the rule of his conduct, and has it written on his heart, sincerely loving it, and carefully guarding against every violation of it. Not that the righteous so fulfil the law as to answer its high demands in every respect; in that sense, by the deeds of the law shall no flesh living be justified, Romans 3:20; Galatians 2:16; where see the notes. But Christ having redeemed true believers from that curse and condemnation of the law to which they would otherwise be exposed, through him their love to God and man is graciously accepted as the fulfilling of the law, Romans 13:10; Galatians 5:14; James 2:8. But for the lawless — That is, it lies against the lawless; and disobedient — Who, despising or disregarding the authority of the lawgiver, knowingly transgress his commands. Perhaps, as some observe, the expression, keitai, lies, refers to the custom of having laws written on tables, and hung up or laid in public places, to be read by all, and evidently showing against whom the law lay: see on Colossians 2:14. Against the ungodly and sinners — Persons destitute of the knowledge and fear, as well as love of God, and notorious transgressors; the unholy — In heart and life; and profane — Violating the name and day of God, and all sacred things, and so treating with contempt or neglect all the commands of the first table: murderers of fathers and of mothers — The apostle proceeds to speak of those who violate the commands of the second table; and first, of those who, instead of honouring their parents, even imbrue their hands in their blood, and so by one act transgress and trample under foot both the fifth and sixth commands: whoremongers — Adulterers, fornicators, and lewd persons of all kinds, who violate the seventh; men-stealers — Who in the grossest sense possible break the eighth; for of all thieves, those who steal human beings are the worst. In comparison of them, highwaymen and house-breakers are innocent! “They who make war for the inhuman purpose of selling the vanquished for slaves, as is the practice of African princes; and they who, like African traders, encourage their unchristian traffic by purchasing that which they know to be thus unjustly acquired, are really men-stealers.” — Macknight. And such are all the nations who legalize or connive at such proceedings. And what shall we say of those who steal children to beg with them, or that they may rob them of their clothes, or for other purposes: or of those who enlist soldiers by lies, tricks, or enticements? Liars, perjured persons — Who violate the ninth commandment; and if there be any other thing — As there are very many; contrary to sound doctrine — Ugiainoush didaskalia, salutary, or healing doctrine. According to the apostle, therefore, the doctrine which condemns and restrains wicked practices, though ridiculed by some as legal and Pharisaic, is, as far as it goes, salutary doctrine. On the other hand, the doctrine which encourages men to sin, or which makes them easy under it, though represented by some as evangelical, and the sweet doctrine of grace, is unwholesome and pernicious. According to the glorious gospel — Which, far from making void, does indeed establish the law, and that in the most effectual manner.

Ver. 6-10. From which some have swerved, and turned aside to vain jangling. The whole legation of Moses, how diversified soever its precepts may be, is concentrated in Christ. It is a shame, says Erasmus, for a man to profess to be a doctor of the law, and give interpretations contrary to those of the Saviour. We do not speak this in derogation of Moses, for the law is good, unless it be unlawfully interpreted. The grand object of the law is to conduct men to the Redeemer. He who expounds it otherwise, wrests the scriptures to his own destruction. He is blind who does not distinguish what part of the law must give way to the gospel, and what part must remain. The shadows were only for a time, but the moral precepts are immutable as the divine nature. God is abhorrent of all concupiscence, and all the enmity and workings of the carnal mind, as stated on Galatians 5:19; and which are contrary to —

10. Perjured—Who either break a sworn engagement, or swear to a falsehood in point of fact. Any other—Stopping with the ninth commandment, the apostle generalizes against all that contradicts sound doctrine. Sound is literally healthful in opposition to diseased. So sound doctrine, 2 Timothy 4:3; and Titus 2:1. This is one of the phrases peculiar to the pastoral epistles. This arises from the fact that in Paul’s most truthful view the Jewish fables and genealogies and heresies, which were invading the Church, were mental imbecilities, arising from and resulting in a sickly state of mind. And against these brain diseases the healthful doctrine, the faithful saying, of the gospel were the corrective.

V. 11. According to the glorious gospel-Which, far from "making void," does effectually "establish, the law."

Verse 11. According to the glorious Gospel] The sound doctrine mentioned above, which is here called euaggelion thv doxhv tou makariou qeou, the Gospel of the glory of the blessed or happy God-a dispensation which exhibits the glory of all his attributes; and, by saving man in such a way as is consistent with the glory of all the Divine perfections, while it brings peace and good will among men, brings glory to God in the highest. Sin has dishonoured God, and robbed him of his glory; the Gospel provides for the total destruction of sin, even in this world, and thus brings back to God his glory.

Verses 8-11. We know that the law is good — Answers excellent purposes; if a man use it lawfully — In a proper manner. Even the ceremonial law is good as it points to Christ, and is emblematical of the various branches of salvation that are in and through him; and the moral law is holy, just, and good, resulting from the nature of God and man, and the relations of mankind to him and each other, and of admirable use both to convince men of sin, and to bring them to Christ for justification, as well as to direct such as are justified in the way of holiness. The apostle’s expression, If a man use it lawfully, plainly intimates, as Doddridge observes, “that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin. But it could not be intended to save them by a perfect conformity to it, which was to adunaton tou nomou, what the law could not do, Romans 8:3.” Knowing this — As first necessary in order to the making a right use of the law; that the law is not made for — Greek, ou keitai, does not lie against, a righteous man — Who makes it the rule of his conduct, and has it written on his heart, sincerely loving it, and carefully guarding against every violation of it. Not that the righteous so fulfil the law as to answer its high demands in every respect; in that sense, by the deeds of the law shall no flesh living be justified, Romans 3:20; Galatians 2:16; where see the notes. But Christ having redeemed true believers from that curse and condemnation of the law to which they would otherwise be exposed, through him their love to God and man is graciously accepted as the fulfilling of the law, Romans 13:10; Galatians 5:14; James 2:8. But for the lawless — That is, it lies against the lawless; and disobedient — Who, despising or disregarding the authority of the lawgiver, knowingly transgress his commands. Perhaps, as some observe, the expression, keitai, lies, refers to the custom of having laws written on tables, and hung up or laid in public places, to be read by all, and evidently showing against whom the law lay: see on Colossians 2:14. Against the ungodly and sinners — Persons destitute of the knowledge and fear, as well as love of God, and notorious transgressors; the unholy — In heart and life; and profane — Violating the name and day of God, and all sacred things, and so treating with contempt or neglect all the commands of the first table: murderers of fathers and of mothers — The apostle proceeds to speak of those who violate the commands of the second table; and first, of those who, instead of honouring their parents, even imbrue their hands in their blood, and so by one act transgress and trample under foot both the fifth and sixth commands: whoremongers — Adulterers, fornicators, and lewd persons of all kinds, who violate the seventh; men-stealers — Who in the grossest sense possible break the eighth; for of all thieves, those who steal human beings are the worst. In comparison of them, highwaymen and house-breakers are innocent! “They who make war for the inhuman purpose of selling the vanquished for slaves, as is the practice of African princes; and they who, like African traders, encourage their unchristian traffic by purchasing that which they know to be thus unjustly acquired, are really men-stealers.” — Macknight. And such are all the nations who legalize or connive at such proceedings. And what shall we say of those who steal children to beg with them, or that they may rob them of their clothes, or for other purposes: or of those who enlist soldiers by lies, tricks, or enticements? Liars, perjured persons — Who violate the ninth commandment; and if there be any other thing — As there are very many; contrary to sound doctrine — Ugiainoush didaskalia, salutary, or healing doctrine. According to the apostle, therefore, the doctrine which condemns and restrains wicked practices, though ridiculed by some as legal and Pharisaic, is, as far as it goes, salutary doctrine. On the other hand, the doctrine which encourages men to sin, or which makes them easy under it, though represented by some as evangelical, and the sweet doctrine of grace, is unwholesome and pernicious. According to the glorious gospel — Which, far from making void, does indeed establish the law, and that in the most effectual manner.

Ver. 11. The glorious gospel of the blessed God. St. Paul’s argument could not have closed with a happier or a brighter thought. The gospel, in regard of its mediatorial glory, its sacrifice on Calvary, its fountain open for sin and uncleanness, the washing of regeneration, the beauty of the church, the purity of her moral code, the excellence of her temple, the magnitude of her hope, eclipses all the glory of the law. I, a persecutor and a blasphemer, can boast of being the first trophy of redeeming love.

11. This entire charge against the errorists is according to the… gospel. The issue is between the vain jangling and that sound doctrine which is committed to my trust. Glorious gospel—Literally, gospel of the glory of the blessed God; that is, the blessed announcement of that glory as a heavenly attainment.

2. God’s commitment of this charge to Paul by him gratefully recognised, 12-17.

St. Paul is well authorized to commit this charge to Timothy; for it was his unparalleled lot to receive it fresh and pure from God himself.

V. 12. I thank Christ, who hath enabled me, in that he accounted me faithful, having put me into the ministry-The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein.

Verse 12. I thank Christ] I feel myself under infinite obligation to Christ who hath strengthened me, endunamwsanti, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, diakonian, the deaconship, the service of mankind, by preaching the Gospel, for that he counted me-he knew that I would be, faithful to the charge that was delivered to me.

Verses 12-14. And I thank Christ Jesus — Here thanksgiving, an important branch of divine worship, is addressed to the Lord Jesus; who hath enabled me, for that he counted me faithful — The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein; who was before a blasphemer — Of Christ; a persecutor — Of his church; and injurious — In my behaviour toward it; or rather a reviler, as ubristhn may be properly rendered, namely, of his doctrine and people. But I obtained mercy — He does not say, because I was unconditionally elected, but, because I did it ignorantly — Because, though I acted in a very rash, savage, and criminal manner, yet I did not therein contradict the sentiments of my own conscience; in unbelief — Not knowing nor believing that Jesus of Nazareth is the Messiah, or that those whom I persecuted were his servants. Not that his ignorance took away his sin, but it left him capable of mercy, which he would hardly have been, had he acted as he did in contradiction to the conviction of his own mind: for had he knowingly opposed what he apprehended to be truth, (especially truth of such unspeakable importance to the glory of God and the salvation of mankind,) out of regard to his secular interest, he would doubtless have been left to perish under a judicial blindness and hardness of heart. It is probable, as Paul was “then a scholar at Gamaliel’s feet, he might not have been present when any of Christ’s miracles were performed, as Christ spent but little time at Jerusalem. The popular cry was strong against him, and the Pharisees and rulers treated him with so much contempt, and were so full of malignity toward him, and so ready to advance the most slanderous reports to the prejudice of his character, that it is the less to be wondered at that this rash, hot youth was borne down by the torrent. Yet we see how far Paul was from thinking all this, and whatever could be added to it, a sufficient excuse. Instead of insinuating, with some, that the miracle wrought for his conversion to Christianity was a reward for his extraordinary integrity and virtue while a Jewish zealot, he speaks of himself as one of the greatest sinners upon earth, and thereby shows, by the way, how much guilt a man may contract without acting directly contrary to the convictions of his mind, if he has neglected an impartial care in forming his principles of action.” — Doddridge. And the grace of our Lord — Whereby I obtain mercy; was exceeding abundant — Uperepleonase, super-abounded; with faith — Opposite to my preceding unbelief; and love — Opposite to my blasphemy, persecution, and reviling; which is in Christ Jesus — Which, through his mediation and the influence of his Spirit, was implanted in my heart, thereby giving life and comfort to my profession.

12. I thank Christ—To be honoured and blest with so divine a charge called forth all his gratitude to the bestower, Christ. Faithful— Trustworthy; one who would never betray his trust.

V. 13. A blasphemer-Of Christ.

A persecutor-Of his church.

A reviler-Of his doctrine and people.

But I obtained mercy-He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.

Verse 13. A blasphemer] Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers.

And-persecutor] Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus. And injurious] kai ubristhn. As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance. I did it ignorantly in unbelief] Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man’s former crimes in his after character.

Verses 12-14. And I thank Christ Jesus — Here thanksgiving, an important branch of divine worship, is addressed to the Lord Jesus; who hath enabled me, for that he counted me faithful — The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein; who was before a blasphemer — Of Christ; a persecutor — Of his church; and injurious — In my behaviour toward it; or rather a reviler, as ubristhn may be properly rendered, namely, of his doctrine and people. But I obtained mercy — He does not say, because I was unconditionally elected, but, because I did it ignorantly — Because, though I acted in a very rash, savage, and criminal manner, yet I did not therein contradict the sentiments of my own conscience; in unbelief — Not knowing nor believing that Jesus of Nazareth is the Messiah, or that those whom I persecuted were his servants. Not that his ignorance took away his sin, but it left him capable of mercy, which he would hardly have been, had he acted as he did in contradiction to the conviction of his own mind: for had he knowingly opposed what he apprehended to be truth, (especially truth of such unspeakable importance to the glory of God and the salvation of mankind,) out of regard to his secular interest, he would doubtless have been left to perish under a judicial blindness and hardness of heart. It is probable, as Paul was “then a scholar at Gamaliel’s feet, he might not have been present when any of Christ’s miracles were performed, as Christ spent but little time at Jerusalem. The popular cry was strong against him, and the Pharisees and rulers treated him with so much contempt, and were so full of malignity toward him, and so ready to advance the most slanderous reports to the prejudice of his character, that it is the less to be wondered at that this rash, hot youth was borne down by the torrent. Yet we see how far Paul was from thinking all this, and whatever could be added to it, a sufficient excuse. Instead of insinuating, with some, that the miracle wrought for his conversion to Christianity was a reward for his extraordinary integrity and virtue while a Jewish zealot, he speaks of himself as one of the greatest sinners upon earth, and thereby shows, by the way, how much guilt a man may contract without acting directly contrary to the convictions of his mind, if he has neglected an impartial care in forming his principles of action.” — Doddridge. And the grace of our Lord — Whereby I obtain mercy; was exceeding abundant — Uperepleonase, super-abounded; with faith — Opposite to my preceding unbelief; and love — Opposite to my blasphemy, persecution, and reviling; which is in Christ Jesus — Which, through his mediation and the influence of his Spirit, was implanted in my heart, thereby giving life and comfort to my profession.

Ver. 13. But I did it ignorantly in unbelief. When Paul, in the heat of pharisaical zeal, gave his plaudits to the death of Stephen, he having been sometime out of Judea and had not seen Christ in the flesh, was not aware that the fury of the jews would massacre two thousand christians in Jerusalem, and in Judea, as stated on Acts 8:4. The recollection of those cruelties were goads in his conscience, and palliations of his future sufferings, to the day of his death. — Those words came from his heart: “Because I persecuted and wasted the church of God.” He could never forgive himself, though Christ had fully forgiven him.

13. The gift was wonderfully enhanced by the character of the receiver. A blasphemer—One who vilifies; but, in its most direful sense, one who vilifies God. Persecutor—Long years had passed since the martyrdom of Stephen, the fierce dispersion of the Jerusalem Church, and the wild raid upon Damascus: but to the perpetual penitence of Paul the memory is still fresh. He is now “Paul, the aged;” but he realizes his historical identity with that “young man whose name was Saul.” Acts 7:58. Christ has forgiven him; but how can he forgive himself? He will remember the whole as an incitement of gratitude to the pardoning Jesus. Injurious—An insulter. Ignorantly in unbelief—Not that this rendered him innocent, but it was cause why, when the truth was revealed to him, that he yielded that faith and obedience on which mercy depended. See note on Luke 23:34.

V. 14. And the grace-Whereby I obtained mercy.

Was exceeding abundant with faith-Opposite to my preceding unbelief. And love-Opposite to my blasphemy, persecution, and oppression.

Verse 14. The grace of our Lord was exceeding abundant] The original is very emphatic, that grace of our Lord, uperepleonase, hath superabounded-it manifested itself in a way of extraordinary mercy. With faith and love] Not only pardoning such offences, but leading me to the full experimental knowledge of Christianity; of that faith and love which are essential to it; and giving me authority to proclaim it to mankind.

Verses 12-14. And I thank Christ Jesus — Here thanksgiving, an important branch of divine worship, is addressed to the Lord Jesus; who hath enabled me, for that he counted me faithful — The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein; who was before a blasphemer — Of Christ; a persecutor — Of his church; and injurious — In my behaviour toward it; or rather a reviler, as ubristhn may be properly rendered, namely, of his doctrine and people. But I obtained mercy — He does not say, because I was unconditionally elected, but, because I did it ignorantly — Because, though I acted in a very rash, savage, and criminal manner, yet I did not therein contradict the sentiments of my own conscience; in unbelief — Not knowing nor believing that Jesus of Nazareth is the Messiah, or that those whom I persecuted were his servants. Not that his ignorance took away his sin, but it left him capable of mercy, which he would hardly have been, had he acted as he did in contradiction to the conviction of his own mind: for had he knowingly opposed what he apprehended to be truth, (especially truth of such unspeakable importance to the glory of God and the salvation of mankind,) out of regard to his secular interest, he would doubtless have been left to perish under a judicial blindness and hardness of heart. It is probable, as Paul was “then a scholar at Gamaliel’s feet, he might not have been present when any of Christ’s miracles were performed, as Christ spent but little time at Jerusalem. The popular cry was strong against him, and the Pharisees and rulers treated him with so much contempt, and were so full of malignity toward him, and so ready to advance the most slanderous reports to the prejudice of his character, that it is the less to be wondered at that this rash, hot youth was borne down by the torrent. Yet we see how far Paul was from thinking all this, and whatever could be added to it, a sufficient excuse. Instead of insinuating, with some, that the miracle wrought for his conversion to Christianity was a reward for his extraordinary integrity and virtue while a Jewish zealot, he speaks of himself as one of the greatest sinners upon earth, and thereby shows, by the way, how much guilt a man may contract without acting directly contrary to the convictions of his mind, if he has neglected an impartial care in forming his principles of action.” — Doddridge. And the grace of our Lord — Whereby I obtain mercy; was exceeding abundant — Uperepleonase, super-abounded; with faith — Opposite to my preceding unbelief; and love — Opposite to my blasphemy, persecution, and reviling; which is in Christ Jesus — Which, through his mediation and the influence of his Spirit, was implanted in my heart, thereby giving life and comfort to my profession.

14. Grace… exceeding abundant—Or it could not have pardoned a guilt like mine. With faith and love—The blessed response in the forgiven heart to the forgiving grace. In Christ—And are in our hearts the overflow from him. We love him because he loved us; we are faithful to him because he is “the faithful and true.”

V. 15. This is a faithful saying-A most solemn preface. And worthy of all acceptation-Well deserving to be accepted, received, embraced, with all the faculties of our whole soul. That Christ-Promised.

Jesus-Exhibited.

Came into the world to save sinners-All sinners, without exception.

Verse 15. Christ Jesus came into the world to save sinners] This is one of the most glorious truths in the book of God; the most important that ever reached the human ear, or can be entertained by the heart of man. All men are sinners; and as such condemned, justly condemned, to eternal death. Christ Jesus became incarnate, suffered, and died to redeem them; and, by his grace and Spirit, saves them from their sins. This saying or doctrine he calls, first, a faithful or true saying; pistov o logov, it is a doctrine that may be credited, without the slightest doubt or hesitation; God himself has spoken it; and the death of Christ and the mission of the Holy Ghost, sealing pardon on the souls of all who believe, have confirmed and established the truth.

Secondly, it is worthy of all acceptation; as all need it, it is worthy of being received by all. It is designed for the whole human race, for all that are sinners is applicable to all, because all are sinners; and may be received by all, being put within every man’s reach, and brought to every man’s ear and bosom, either by the letter of the word, or, where that revelation is not yet come, by the power of the Divine Spirit, the true light from Christ that lightens every man that cometh into the world. From this also it is evident that the death of Christ, and all its eternally saving effects, were designed for every man.

Of whom I am chief] wn prwtov eimi egw. Confounding Paul the apostle, in the fulness of his faith and love, with Saul of Tarsus, in his ignorance, unbelief, and persecuting rage, we are in the habit of saying: “This is a hyperbolical expression, arguing the height of the apostle’s modesty and humility and must not be taken according to the letter.” I see it not in this light; I take it not with abatement; it is strictly and literally true: take the whole of the apostle’s conduct, previously to his conversion, into consideration, and was there a greater sinner converted to God from the incarnation to his own time? Not one; he was the chief; and, keeping his blasphemy, persecution, and contumely in view, he asserts: Of all that the Lord Jesus came into the world to save, and of all that he had saved to that time, I am chief. And who, however humble now, and however flagitious before, could have contested the points with him? He was what he has said, and as he has said it. And it is very probable that the apostle refers to those in whom the grace and mercy of God were, at the first promulgation of the Gospel, manifested: and comparing himself with all these he could with propriety say, wn prwtov eimi, of whom I am the first; the first who, from a blasphemer, persecutor (and might we not add murderer? see the part he took in the martyrdom of Stephen,) became a preacher of that Gospel which I had persecuted. And hence, keeping this idea strictly in view, he immediately adds: Howbeit, for this cause I obtained mercy; that in me FIRST, prwtw, Jesus Christ might show forth all longsuffering, for a pattern TO THEM which should HEREAFTER, twn mellontwn believe on him to life everlasting. And this great display of the pardoning mercy of God, granted in so singular a manner, at the very first promulgation of the Gospel, was most proper to be produced as a pattern for the encouragement of all penitent sinners to the end of time. If Jesus Christ, with whom there can be no respect of persons, saved Saul of Tarsus, no sinner need despair.

Verses 15, 16. This is a faithful saying — A saying not only certainly true, but infinitely momentous, as the same expression evidently signifies 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8; and worthy of all acceptation — As infallibly true, it is worthy of all credit, and as infinitely important, worthy of being considered, received, and embraced, with all the powers of our souls; that Christ — The Messiah promised; Jesus — The Saviour exhibited; came into the world to save sinners — All sinners without exception, who are willing to be saved in the way of repentance toward God, and faith in him and his gospel. Of whom I am chief — “The apostle did not mean that he was absolutely the greatest of all sinners, but the greatest of those who sinned through ignorance, as is plain from verse

13. And he spake in this manner concerning himself, to show the deep sense he had of his sin in reviling Christ, and persecuting his disciples, and that he judged charitably of the sins of other men, and of their extenuations.” Howbeit, for this cause — Among others which were also important; I obtained mercy, that in me first — Or, in me the chief of sinners, as the clause may be rendered; Jesus Christ might show forth all longsuffering — Might exhibit an example thereof to the view of the whole world; for a pattern to them — For the direction and encouragement of those who should afterward believe on him — Even to the remotest ages of time; that is, to teach and encourage them to expect the like mercy upon their believing in him, to the obtaining of eternal life. And it must be acknowledged, that no example could be more proper to encourage the greatest sinners in every age to repent, than the pardon which Christ granted to one who had so furiously persecuted his church.

Ver. 15. This is a faithful saying — that Christ Jesus came into the world to save sinners from the guilt, the power, and from the indwelling of sin, when the whole deity enters the believing heart; yea, to save them from death and destruction with an everlasting salvation. Some men, in regard to the enormity of their sins, their number, their aggravating circumstances, and the baseness of their backslidings, may justly own the title claimed by Paul; but he claims it to magnify the power of grace in his conversion, and as a pattern to encourage the foulest offenders to return to the open arms of redeeming love.

15. Faithful saying—A full trustworthy proposition. This is one of the phrases peculiar to the pastoral epistles. See 1 Timothy 3:1; 4:9; 2 Timothy 2:2, 11; Titus 1:9; 3:8. All acceptation—Acceptation entire, and by all. This comprehensive and glorious saying lies in the apostle’s train of thought; for he had found it faithful and true in his own experience. Save sinners—So that it is our sins that give us a claim upon this Saviour. If we are no sinners, then for us Christ is no Saviour. I am chief—Literally, I am prwtov, first; not, of course, in the order of time, but of eminence. Dr. Clarke seems to think it necessary to maintain that Paul was literally and accurately the greatest sinner that ever lived. But compare the similar hyperboles at 1 Corinthians 15:9, and Ephesians 3:8. Yet we coincide with Flatt (quoted by Huther) in noting the want of the Greek article before the word prwtov, and translating it not the first, or the chief; but a chief, a first, one of the first. We agree with Huther that Paul’s words need no softening; and we may add, no hardening either. No one can doubt that the article would have increased the emphasis, and the due import of its omission must be acknowledged. Note the present tense: not was, but am chief. For though forgiven, saved, apostled, he is still that same Saul; he is the man who sinned; the past can never be undone. Even though saved, he is forever a saved sinner. Yet in what sense could the dying Wesley affirm:

“I the chief of sinners am,

But Jesus died for me?”

Not certainly as a literal fact, but as a profound assumption before God. He renounced all claims, and freely and fully consented to be saved at God’s estimate, even if it be as the greatest of sinners, by Christ’s atonement.

V. 16. For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.

Verses 15, 16. This is a faithful saying — A saying not only certainly true, but infinitely momentous, as the same expression evidently signifies 1 Timothy 4:9; 2 Timothy 2:11; Titus 3:8; and worthy of all acceptation — As infallibly true, it is worthy of all credit, and as infinitely important, worthy of being considered, received, and embraced, with all the powers of our souls; that Christ — The Messiah promised; Jesus — The Saviour exhibited; came into the world to save sinners — All sinners without exception, who are willing to be saved in the way of repentance toward God, and faith in him and his gospel. Of whom I am chief — “The apostle did not mean that he was absolutely the greatest of all sinners, but the greatest of those who sinned through ignorance, as is plain from verse

13. And he spake in this manner concerning himself, to show the deep sense he had of his sin in reviling Christ, and persecuting his disciples, and that he judged charitably of the sins of other men, and of their extenuations.” Howbeit, for this cause — Among others which were also important; I obtained mercy, that in me first — Or, in me the chief of sinners, as the clause may be rendered; Jesus Christ might show forth all longsuffering — Might exhibit an example thereof to the view of the whole world; for a pattern to them — For the direction and encouragement of those who should afterward believe on him — Even to the remotest ages of time; that is, to teach and encourage them to expect the like mercy upon their believing in him, to the obtaining of eternal life. And it must be acknowledged, that no example could be more proper to encourage the greatest sinners in every age to repent, than the pardon which Christ granted to one who had so furiously persecuted his church.

16. St. Paul now gives the divine side of his wonderful experience. What could God mean by granting mercy to so unparalleled a sinner? Be sure God knew that the very prominence of the sinner rendered his salvation a pre-eminent specimen and type that no sinner hereafter need despair, or be despaired of. Who may not be converted if Saul the persecutor became an apostle? Longsuffering—For, although the period of his heinous sin was comparatively brief, yet that God did not smite him down in wrath was a wonderful patience. To, unto, everlasting life—The glorious aim and result of that believe. And now St. Paul, having attained this lofty climax, everlasting life, seems to make an upward spring into the coming doxology.

V. 17. The King of eternity-A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!

Verse 17. Now unto the King eternal] This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is basileuv twn aiwnwn, the king of eternities; the eternity a parte ante, and the eternity a parte post; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world.

Immortal] afqartw. Incorruptible-not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read aqanatw, immortal, which our translation follows; but it is not the original reading.

Invisible] aoratw. One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body.

The only wise God] The word sofw wise, is omitted by AD*FG, Syriac, Erpen’s Arabic, Coptic, Sahidic, Æthiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from Romans 16:27. See the note there. Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself. Be honour] All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory-excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity.

Verse 17. Now unto the King, &c. — A consideration of the great mercy which God had shown him, in not only pardoning him when he was involved in such great guilt, but in making him an example for the comfort of future penitents, causes him to break forth in a rapture of praise and thanksgiving; eternal — Whose existence had no beginning, and shall have no end; immortal — Or incorruptible, as afqartw also signifies; it is however rightly translated immortal, because what is incorruptible is likewise immortal; invisible — To mortal eyes. By this epithet the true God is distinguished from all those heathen deities who were the workmanship of men’s hands, or the creatures of God, such as the luminaries of heaven, and from all those deified heroes and other human beings who had once been visible on earth, and were made the objects of worship after their decease. To the only wise God — Or, to God only wise; that is, originally, independently, essentially, and infinitely; or, to the wise God alone, (for the reason of which rendering see note on Romans 16:27,) be honour and glory — That is, let these excellences be more sensibly manifested, more seriously and frequently acknowledged, and sincerely venerated.

Ver. 17. Now unto the King eternal, immortal, and invisible. This song of praise justly follows the rich mercy of God to the chief of sinners. To the only wise God, in whom the whole deity is comprised, be honour and glory for ever and ever. He needs no councillor to teach him wisdom, seeing he gives to all wisdom and understanding.

17. Now—But; as rising from himself, the finite, to God, the infinite, and tracing his salvation to Him. Unto the King eternal—Literally, King of the aeons, or ages. Ellicott says that this phrase should not be diluted into eternal. God is sovereign of the aeons and all they embrace. Yet as they are endless, the idea of eternity is included. Immortal—Rather, incorruptible. All things decay and fade from one aeon into another; the sole, essentially undecaying, One, through the ever-rolling waves of aeons, is the King of aeons. Invisible—The unseen, behind the vail of the seen. Wise—Omitted as a false reading, leaving only God; excluding all polytheism, and recognising one God as one universe. For ever and ever—Eiv touv aiwnav twn aiwnwn, into and throughout the ages of ages. Note, Ephesians 1:10. This, as the other doxologies of St. Paul, marks the terminus of a climax of thought.

3. Solemn formula committing this charge to Timothy, 18-20.

V. 18. This charge I commit to thee-That thou mayest deliver it to the church.

According to the prophecies concerning thee-Uttered when thou wast received as an evangelist, 1 Timothy 4:14; probably by many persons, 1 Timothy 6:12; that, being encouraged by them, thou mightest war the good warfare.

Verse 18. This charge] See Clarke’s note on “1 Timothy 1:5”. It was a charge that the Judaizing teachers should not teach differently from that doctrine which the apostle had delivered to him. See 1 Timothy 1:3.

According to the prophecies] This may refer to some predictions by inspired men, relative to what Timothy should be: and he wishes him to act in all things conformably to those predictions. It was predicted that he should have this high and noble calling; but his behaviour in that calling was a matter of contingency, as it respected the use he might make of the grace of his calling. The apostle therefore exhorts him to war a good warfare, &c. He was now called to that estate to which the prophecies referred; and now he is to act worthily or unworthily of that calling, according as he fought or did not fight the good warfare, and according as he held or did not hold faith and a good conscience.

Some think that the proagousav profhteiav, the foregoing prophecies, refer to revelations which the apostle himself had received concerning Timothy; while others think that the word is to be understood of advices, directions, and exhortations, which the apostle had previously delivered to him; we know that profhteuw signifies to speak to men to edification, to exhortation, and to comfort. See 1 Corinthians 14:3. This is a very sober and good sense of the passage.

War a good warfare] The trials and afflictions of the followers of God are often represented as a warfare or campaign. See Isaiah 40:2; 1 Corinthians 9:7; 2 Corinthians 10:4; and see the reasons of this metaphorical form of speech, in Clarke’s notes on “Ephesians 6:13”.

Verses 18-20. This charge — To the Judaizers not to teach differently, or this office of the ministry; I commit unto thee — That thou mayest deliver it to the church; according to — Or, being encouraged by; the prophecies which went before on thee — He refers to some special revelations concerning Timothy, that he should be taken into the ministry, and be eminently useful therein; probably these were uttered when he was first received as an evangelist, (see 1 Timothy 4:14,) and that by many persons, 1 Timothy 6:12. That being assured by them that thy calling is from God, and that his grace and blessing will accompany thee, thou mightest war a good warfare — Mightest execute thy office with courage, resolution, and persevering diligence, notwithstanding all opposition and discouragements whatever. Holding fast a true and lively faith — In the gospel and its divine Author; and a good conscience — That is, walking uprightly before God and man, according to the directions of an enlightened and renewed mind; which — Namely, a good conscience; some — Apwsamenoi, having thrust away, or rejected. “It departs unwillingly,” says Bengelius, “it always says; ‘Do not hurt me;’ and they who retain this, do not easily make shipwreck of their faith.” Indeed, none can make shipwreck of faith who never had faith. The persons here spoken of, therefore, were once true believers; yet they fell, not only foully, but finally. For ships once wrecked cannot be afterward saved. “In this metaphorical passage the apostle insinuates that a good conscience is the pilot, who must guide us in our voyage through the stormy sea of this life into the harbour of heaven.” Of whom is Hymeneus and Alexander — Two of the corrupt teachers at Ephesus, whom Timothy was left to oppose; whom I have delivered unto Satan — See on 1 Corinthians 5:5; that they may learn not to blaspheme — That by what they suffer they may be, in some measure, restrained from speaking evil of the truths of God. The apostles delivered obstinate offenders to Satan, not only for their own reformation, but to strike terror on others. If the offender, in consequence of this punishment, was afflicted with some bodily disease, it probably was removed on his repentance, or after a time. And even though it continued, some of the offenders may have been so obstinate in their wicked courses, that they did not amend. This seems to have been the case with the two persons here named; “for notwithstanding the apostle, after his departure, punished them by delivering them to Satan, they persevered in spreading their erroneous doctrines, 2 Timothy 2:17; 4:14. At what time the apostle delivered these persons to Satan does not appear; but from his informing Timothy of it as a thing he did not know, it may be conjectured that the apostle did it after he left Ephesus, and was come into Macedonia, probably immediately before he wrote this epistle. And as it was done without the knowledge or concurrence of the church at Ephesus, it was not the censure called excommunication, but an exercise of miraculous power, which was peculiar to him as an apostle.” — Macknight.

Ver. 18. This charge I commit to thee, son Timothy, according to the prophecies which went before on thee. In Antioch the Holy Ghost said, by the mouth of the christian prophets, Separate me Barnabas and Saul for the work to which I have called them. Acts 13:2. Probably something of this kind happened at the baptism, or at the ordination of Timothy; for that is a hallowing hour, both to the candidate and all the church, who are wanting on such occasions to pray that the full baptism of the Holy Spirit may descend on lovely youths consecrated to the glory of the sanctuary.

18. Prophecies… before… thee—Of directive and predictive prophecies we find instances in Acts 13:1, 2, and 21:10, 12. By comparison with the parallel passage (1 Timothy 4:14) we learn that prophecies attended his ordination concurrently with a divine charism imparted within him. These prophecies are here said to be, literal Greek, going before upon thee. On thee, affirms that the prophecies rested down upon him as their subject. Went before implies that they preceded and predicted his future, and were now pointing his path of duty, and inciting him to an energetic prosecution. That—Depending on going before. War—For the errors, heresies, and sins of the day indicated that his life was to be a warfare. With the Greek article, the good warfare.

V. 19. Holding fast faith-Which is as a most precious liquor. And a good conscience-Which is as a clean glass.

Which-Namely, a good conscience.

Some having thrust away-It goes away unwillingly it always says, "Do not hurt me." And they who retain this do not make shipwreck of their faith. Indeed, none can make shipwreck of faith who never had it. These, therefore, were once true believers: yet they fell not only foully, but finally; for ships once wrecked cannot be afterwards saved.

Verse 19. Holding faith] All the truths of the Christian religion, firmly believing them, and fervently proclaiming them to others. And a good conscience] So holding the truth as to live according to its dictates, that a good conscience may be ever preserved. As the apostle had just spoken of the Christian’s warfare, so he here refers to the Christian armour, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See Clarke on “Ephesians 6:13”, &c., and “1 Thessalonians 5:8”.

Which some having put away] apwsamenoi. Having thrust away; as a fool-hardy soldier might his shield and his breastplate, or a mad sailor his pilot, helm, and compass.

Concerning faith] The great truths of the Christian religion. Have made shipwreck] Being without the faith, that only infallible system of truth; and a good conscience, that skilful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fRomans by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed.

Verses 18-20. This charge — To the Judaizers not to teach differently, or this office of the ministry; I commit unto thee — That thou mayest deliver it to the church; according to — Or, being encouraged by; the prophecies which went before on thee — He refers to some special revelations concerning Timothy, that he should be taken into the ministry, and be eminently useful therein; probably these were uttered when he was first received as an evangelist, (see 1 Timothy 4:14,) and that by many persons, 1 Timothy 6:12. That being assured by them that thy calling is from God, and that his grace and blessing will accompany thee, thou mightest war a good warfare — Mightest execute thy office with courage, resolution, and persevering diligence, notwithstanding all opposition and discouragements whatever. Holding fast a true and lively faith — In the gospel and its divine Author; and a good conscience — That is, walking uprightly before God and man, according to the directions of an enlightened and renewed mind; which — Namely, a good conscience; some — Apwsamenoi, having thrust away, or rejected. “It departs unwillingly,” says Bengelius, “it always says; ‘Do not hurt me;’ and they who retain this, do not easily make shipwreck of their faith.” Indeed, none can make shipwreck of faith who never had faith. The persons here spoken of, therefore, were once true believers; yet they fell, not only foully, but finally. For ships once wrecked cannot be afterward saved. “In this metaphorical passage the apostle insinuates that a good conscience is the pilot, who must guide us in our voyage through the stormy sea of this life into the harbour of heaven.” Of whom is Hymeneus and Alexander — Two of the corrupt teachers at Ephesus, whom Timothy was left to oppose; whom I have delivered unto Satan — See on 1 Corinthians 5:5; that they may learn not to blaspheme — That by what they suffer they may be, in some measure, restrained from speaking evil of the truths of God. The apostles delivered obstinate offenders to Satan, not only for their own reformation, but to strike terror on others. If the offender, in consequence of this punishment, was afflicted with some bodily disease, it probably was removed on his repentance, or after a time. And even though it continued, some of the offenders may have been so obstinate in their wicked courses, that they did not amend. This seems to have been the case with the two persons here named; “for notwithstanding the apostle, after his departure, punished them by delivering them to Satan, they persevered in spreading their erroneous doctrines, 2 Timothy 2:17; 4:14. At what time the apostle delivered these persons to Satan does not appear; but from his informing Timothy of it as a thing he did not know, it may be conjectured that the apostle did it after he left Ephesus, and was come into Macedonia, probably immediately before he wrote this epistle. And as it was done without the knowledge or concurrence of the church at Ephesus, it was not the censure called excommunication, but an exercise of miraculous power, which was peculiar to him as an apostle.” — Macknight.

19. Holding—Emphatic, in no case surrendering. Faith, and a good conscience—Which at start (ver. 5) Paul had declared to be the end of the charge, the test of the true doctrine; and, therefore, the detection of the errorists against whom his warfare was to be waged. Some—The some of verse 3. Put away—After having once possessed. Shipwreck—They were in the ship and wrecked it, by putting away faith and taking up falsehood.

V. 20. Whom-Though absent.

I have delivered to Satan, that they may learn not to blaspheme-That by what they suffer they may be in some measure restrained, if they will not repent.

Verse 20. Of whom is Hymeneus and Alexander] Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavoured to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine.

Delivered unto Satan] For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1 Corinthians 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God.

Hymeneus, it appears, denied the resurrection, see 2 Timothy 2:17,18; but whether this Alexander be the same with Alexander the coppersmith, 2 Timothy 4:14, or the Alexander, Acts 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall. He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.

I TIMOTHY

Verses 18-20. This charge — To the Judaizers not to teach differently, or this office of the ministry; I commit unto thee — That thou mayest deliver it to the church; according to — Or, being encouraged by; the prophecies which went before on thee — He refers to some special revelations concerning Timothy, that he should be taken into the ministry, and be eminently useful therein; probably these were uttered when he was first received as an evangelist, (see 1 Timothy 4:14,) and that by many persons, 1 Timothy 6:12. That being assured by them that thy calling is from God, and that his grace and blessing will accompany thee, thou mightest war a good warfare — Mightest execute thy office with courage, resolution, and persevering diligence, notwithstanding all opposition and discouragements whatever. Holding fast a true and lively faith — In the gospel and its divine Author; and a good conscience — That is, walking uprightly before God and man, according to the directions of an enlightened and renewed mind; which — Namely, a good conscience; some — Apwsamenoi, having thrust away, or rejected. “It departs unwillingly,” says Bengelius, “it always says; ‘Do not hurt me;’ and they who retain this, do not easily make shipwreck of their faith.” Indeed, none can make shipwreck of faith who never had faith. The persons here spoken of, therefore, were once true believers; yet they fell, not only foully, but finally. For ships once wrecked cannot be afterward saved. “In this metaphorical passage the apostle insinuates that a good conscience is the pilot, who must guide us in our voyage through the stormy sea of this life into the harbour of heaven.” Of whom is Hymeneus and Alexander — Two of the corrupt teachers at Ephesus, whom Timothy was left to oppose; whom I have delivered unto Satan — See on 1 Corinthians 5:5; that they may learn not to blaspheme — That by what they suffer they may be, in some measure, restrained from speaking evil of the truths of God. The apostles delivered obstinate offenders to Satan, not only for their own reformation, but to strike terror on others. If the offender, in consequence of this punishment, was afflicted with some bodily disease, it probably was removed on his repentance, or after a time. And even though it continued, some of the offenders may have been so obstinate in their wicked courses, that they did not amend. This seems to have been the case with the two persons here named; “for notwithstanding the apostle, after his departure, punished them by delivering them to Satan, they persevered in spreading their erroneous doctrines, 2 Timothy 2:17; 4:14. At what time the apostle delivered these persons to Satan does not appear; but from his informing Timothy of it as a thing he did not know, it may be conjectured that the apostle did it after he left Ephesus, and was come into Macedonia, probably immediately before he wrote this epistle. And as it was done without the knowledge or concurrence of the church at Ephesus, it was not the censure called excommunication, but an exercise of miraculous power, which was peculiar to him as an apostle.” — Macknight.

20. Two of the mysterious some of verse 3 seem here to be named, and a third in 2 Timothy 2:17, Philetus. Unquestionably the Hymeneus here and there are the same. Alexander as unquestionably is the coppersmith of 2 Timothy 4:14. Delivered unto Satan—See note on 1 Corinthians 5:5. The consigning to Satan did not prevent Hymeneus from persisting in sin, as appears from the mention in the second epistle. May learn—May be disciplined by punishment. Not to blaspheme—For apostates are very apt to become blasphemers. And this phrase serves to show that the adoption of the fables and genealogies of verse 4 was no mere speculative error, but led not only to folly, but to gross apostasy. Creeds may be limitations to liberty, but they are also safeguards of the soul. When they are made simply a means of ecclesiastical despotism or bitter contention, great injury no doubt results. Yet the forms of doctrine adopted by the holy of past years, after the most intense study of the Scriptures, are to be treated with solemn respect and not discarded with levity. Our apostle here gives us one of the best brief tests of their excellence. Is their end, their purpose, their effect, faith and a good conscience? that is, a sound mind and a holy life?