---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Timothy 1"
description: "CHAPTER 1   :-. ADDRESS:
PAUL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-timothy/1"
---

CHAPTER 1

. ADDRESS:
PAUL'S DESIGN
IN HAVING LEFT
TIMOTHY AT EPHESUS,
NAMELY, TO CHECK
FALSE TEACHERS;
TRUE USE
OF THE LAW;
HARMONIZING WITH THE
GOSPEL; GOD'S
GRACE IN CALLING
PAUL, ONCE
A BLASPHEMER, TO
EXPERIENCE AND TO PREACH
IT; CHARGES
TO TIMOTHY.

**1. by the commandment of God**—the
authoritative *injunction,* as well as the commission, of God.
In the earlier Epistles the phrase is, "by the *will* of
God." Here it is expressed in a manner implying that a necessity
was laid on him to act as an apostle, not that it was merely at his
option. The same expression occurs in the doxology, probably written
long after the Epistle itself [ALFORD]
([Romans 16:26](../../../kjv/romans/16/26)).
**God our Saviour**—The
Father ([1 Timothy 2:3](../../../kjv/1-timothy/2/3); [1 Timothy 4:10](../../../kjv/1-timothy/4/10);
[Luke 1:47](../../../kjv/luke/1/47); [2 Timothy 1:9](../../../kjv/2-timothy/1/9);
[Titus 1:3](../../../kjv/titus/1/3); [Titus 2:10](../../../kjv/titus/2/10);
[Titus 3:4](../../../kjv/titus/3/4); [Judges 1:25](../../../kjv/judges/1/25)).
It was a Jewish expression in devotion, drawn from the Old Testament
(compare [Psalms 106:21](../../../kjv/psalms/106/21)).
**our hope**— ([Colossians 1:27](../../../kjv/colossians/1/27);
[Titus 1:2](../../../kjv/titus/1/2); [Titus 2:13](../../../kjv/titus/2/13)).

**2. my own son**—literally, "a
*genuine* son" (compare [Acts 16:1](../../../kjv/acts/16/1);
[1 Corinthians 4:14-17](../../../kjv/1-corinthians/4/14-17)). See
[1 Corinthians 4:14-46](../../../kjv/1-corinthians/4/14-46)
**mercy**—added here, in
addressing Timothy, to the ordinary salutation, "Grace unto you
([Romans 1:7](../../../kjv/romans/1/7); [1 Corinthians 1:3](../../../kjv/1-corinthians/1/3),
c.), and peace." In [Galatians 6:16](../../../kjv/galatians/6/16),
"peace and *mercy*" occur. There are many similarities
of style between the Epistle to the Galatians and the Pastoral
Epistles (see [Galatians 6:16](../../../kjv/galatians/6/16));
perhaps owing to his there, as here, having, as a leading object in
writing, the correction of false teachers, especially as to the right
and wrong use of the *law* ([Galatians 6:16](../../../kjv/galatians/6/16)). If the earlier date be assigned to First Timothy, it will
fall not long after, or before (according as the Epistle to the
Galatians was written at Ephesus or at Corinth) the writing of the
Epistle to the Galatians, which also would account for some
similarity of style. "Mercy" is grace of a more tender
kind, exercised towards the *miserable,* the experience of which
in one's own case especially fits for the Gospel MINISTRY.
Compare as to Paul himself ([1 Timothy 1:14](../../../kjv/1-timothy/1/14);
[1 Timothy 1:16](../../../kjv/1-timothy/1/16); [1 Corinthians 7:25](../../../kjv/1-corinthians/7/25);
[2 Corinthians 4:1](../../../kjv/2-corinthians/4/1); [Hebrews 2:17](../../../kjv/hebrews/2/17))
[BENGEL]. He did not use
"mercy" as to the churches, because "mercy" in
all its fulness already existed towards them; but in the case of an
individual minister, fresh measures of it were continually needed.
"Grace" has reference to the *sins* of men; "mercy"
to their *misery.* God extends His *grace* to men as they
are guilty; His "mercy" to them as they are miserable
[TRENCH].
**Jesus Christ**—The oldest
manuscripts read the order, "Christ Jesus." In the Pastoral
Epistles "Christ" is often put before "Jesus," to
give prominence to the fact that the *Messianic* promises of the
Old Testament, well known to Timothy ([Hebrews 2:17](../../../kjv/hebrews/2/17)), were fulfilled in Jesus.

**3.** Timothy's superintendence of
the Church at Ephesus was as *locum tenens* for the apostle, and
so was temporary. Thus, the office of superintending overseer, needed
for a time at Ephesus or Crete, in the absence of the presiding
apostle, subsequently became a permanent institution on the removal,
by death, of the apostles who heretofore superintended the churches.
The first title of these overseers seems to have been "angels"
([Revelation 1:20](../../../kjv/revelation/1/20)).
**As I besought thee to abide
still**—He meant to have added, "*so* I still beseech
thee," but does not complete the sentence until he does so
*virtually,* not formally, at [Revelation 1:20](../../../kjv/revelation/1/20).
**at Ephesus**—Paul, in [Revelation 1:20](../../../kjv/revelation/1/20), declared to the Ephesian elders, "I *know* that
ye all shall see my face no more." If, then, as the balance of
arguments seems to favor (see [Revelation 1:20](../../../kjv/revelation/1/20)),
this Epistle was written subsequently to Paul's first imprisonment,
the apparent discrepancy between his prophecy and the event may be
reconciled by considering that the terms of the former were not that
*he* should never visit *Ephesus* again (which this verse
implies he did), but that *they all* should "see his face
no more." I cannot think with BIRKS,
that this verse is compatible with his theory, that Paul did not
actually visit Ephesus, though in its immediate neighborhood (compare
[1 Timothy 3:14](../../../kjv/1-timothy/3/14); [1 Timothy 4:13](../../../kjv/1-timothy/4/13)).
The corresponding conjunction to "as" is not given, the
sentence not being completed till it is virtually so at [1 Timothy 4:13](../../../kjv/1-timothy/4/13).
**I besought**—a mild word,
instead of authoritative command, to Timothy, as a fellow helper.
**some**—The indefinite
pronoun is *slightly* contemptuous as to them ([Galatians 2:12](../../../kjv/galatians/2/12);
[Judges 1:4](../../../kjv/judges/1/4)), [ELLICOTT].
**teach no other doctrine**—than
what I have taught ([Judges 1:4](../../../kjv/judges/1/4)). His prophetic bodings some years before ([Acts 20:29](../../../kjv/acts/20/29);
[Acts 20:30](../../../kjv/acts/20/30)) were now being
realized (compare [1 Timothy 6:3](../../../kjv/1-timothy/6/3)).

**4. fables**—legends about the
origin and propagation of angels, such as the false teachers taught
at Colosse ([Colossians 2:18-23](../../../kjv/colossians/2/18-23)).
"Jewish fables" ([Colossians 2:18-51](../../../kjv/colossians/2/18-51)). "Profane, and old wives' fables" ([1 Timothy 4:7](../../../kjv/1-timothy/4/7);
[2 Timothy 4:4](../../../kjv/2-timothy/4/4)).
**genealogies**—not merely
such civil genealogies as were common among the Jews, whereby they
traced their descent from the patriarchs, to which Paul would not
object, and which he would not as here class with "fables,"
but Gnostic genealogies of spirits and aeons, as they called them,
"Lists of Gnostic emanations" [ALFORD].
So TERTULLIAN [*Against
Valentinian,* c. 3], and IRENÆUS
[*Preface*]. The Judaizers here alluded to, while maintaining
the perpetual obligation of the Mosaic law, joined with it a
theosophic ascetic tendency, pretending to see in it mysteries deeper
than others could see. The *seeds, not the full-grown*
Gnosticism of the post-apostolic age, then existed. This formed the
transition stage between Judaism and Gnosticism. "Endless"
refers to the tedious unprofitableness of their lengthy genealogies
(compare [Titus 3:9](../../../kjv/titus/3/9)). Paul opposes
to their "aeons," the "King of *the aeons* (so
the *Greek,* [1 Timothy 1:17](../../../kjv/1-timothy/1/17)),
whom be glory throughout the aeons of aeons." The *word*
"aeons" was probably not used in the technical sense of the
latter Gnostics as yet; but "the only wise God" ([1 Timothy 1:17](../../../kjv/1-timothy/1/17)), by anticipation, confutes the subsequently adopted notions
in the Gnostics' own phraseology.
**questions**—of mere
speculation ([Acts 25:20](../../../kjv/acts/25/20)), not
practical; generating merely curious discussions. "Questions and
strifes of words" ([1 Timothy 6:4](../../../kjv/1-timothy/6/4)):
"to no profit" ([1 Timothy 6:4](../../../kjv/1-timothy/6/4)); "gendering strifes" ([1 Timothy 6:4](../../../kjv/1-timothy/6/4)). "Vain jangling" ([1 Timothy 1:6](../../../kjv/1-timothy/1/6);
[1 Timothy 1:7](../../../kjv/1-timothy/1/7)) of would-be "teachers
of the law."
**godly edifying**—The
oldest manuscripts read, "*the dispensation* of God,"
the Gospel dispensation of God towards man ([1 Timothy 1:7](../../../kjv/1-timothy/1/7)), "which is (has its element) in faith." CONYBEARE
translates, "The exercising of *the stewardship* of God"
([1 Corinthians 9:17](../../../kjv/1-corinthians/9/17)). He infers that the
false teachers in Ephesus were presbyters, which accords with the
prophecy, [Acts 20:30](../../../kjv/acts/20/30). However,
the oldest *Latin* versions, and IRENÆUS
and HILARY, support
*English Version* reading. Compare [Acts 20:30](../../../kjv/acts/20/30), "faith unfeigned."

**5. But**—in contrast to the
doctrine of the false teachers.
**the end**—the aim.
**the commandment**—*Greek,*
"of the charge" which you ought to urge on your flock.
Referring to the same *Greek* word as in [1 Timothy 1:3](../../../kjv/1-timothy/1/3);
[1 Timothy 1:18](../../../kjv/1-timothy/1/18); here, however, in a
larger sense, as including *the Gospel* "*dispensation*
of God" (see on [1 Timothy 1:4](../../../kjv/1-timothy/1/4);
[1 Timothy 1:11](../../../kjv/1-timothy/1/11)), which was the sum
and substance of the "charge" committed to Timothy
wherewith he should "charge" his flock.
**charity**—LOVE; the sum
and end of the law and of the Gospel alike, and that wherein the
Gospel is the fulfilment of the spirit of the law in its every
essential jot and tittle ([1 Timothy 1:11](../../../kjv/1-timothy/1/11)). The foundation is *faith* ([1 Timothy 1:11](../../../kjv/1-timothy/1/11)), the "end" is *love* ([1 Timothy 1:14](../../../kjv/1-timothy/1/14);
[Titus 3:15](../../../kjv/titus/3/15)).
**out of**—springing as
from a fountain.
**pure heart**—a heart
purified by faith ([Acts 15:9](../../../kjv/acts/15/9);
[2 Timothy 2:22](../../../kjv/2-timothy/2/22); [Titus 1:15](../../../kjv/titus/1/15)).
**good conscience**—a
conscience cleared from guilt by the effect of sound faith in Christ
([1 Timothy 1:19](../../../kjv/1-timothy/1/19); [1 Timothy 3:9](../../../kjv/1-timothy/3/9);
[2 Timothy 1:3](../../../kjv/2-timothy/1/3); [1 Peter 3:21](../../../kjv/1-peter/3/21)).
Contrast [1 Timothy 4:2](../../../kjv/1-timothy/4/2); [Titus 1:15](../../../kjv/titus/1/15);
compare [Acts 23:1](../../../kjv/acts/23/1). John uses
"heart," where Paul would use "conscience." In
Paul the understanding is the seat of *conscience;* the *heart*
is the seat of *love* [BENGEL].
A good conscience is joined with sound faith; a bad conscience with
unsoundness in the faith (compare [Acts 23:1](../../../kjv/acts/23/1)).
**faith unfeigned**—not a
hypocritical, dead, and unfruitful faith, but faith working by love
([Galatians 5:6](../../../kjv/galatians/5/6)). The false teachers
drew men off from such a loving, working, real faith, to profitless,
speculative "questions" ([Galatians 5:6](../../../kjv/galatians/5/6)) and jangling ([1 Timothy 1:6](../../../kjv/1-timothy/1/6)).

**6. From which**—namely, from a
pure heart, good conscience, and faith unfeigned, the well-spring of
love.
**having swerved**—literally,
"having missed the mark (the 'end') to be aimed at." It is
translated, "erred," [1 Timothy 6:21](../../../kjv/1-timothy/6/21);
[2 Timothy 2:18](../../../kjv/2-timothy/2/18). Instead of aiming at
and attaining the graces above named, they "have turned aside
([1 Timothy 5:15](../../../kjv/1-timothy/5/15); [2 Timothy 4:4](../../../kjv/2-timothy/4/4);
[Hebrews 12:13](../../../kjv/hebrews/12/13)) unto vain jangling";
literally, "vain talk," about the law and genealogies of
angels ([1 Timothy 1:7](../../../kjv/1-timothy/1/7); [Titus 3:9](../../../kjv/titus/3/9);
[Titus 1:10](../../../kjv/titus/1/10)); [Titus 1:10](../../../kjv/titus/1/10), "vain babblings and oppositions." It is the
greatest vanity when divine things are not truthfully discussed ([Titus 1:10](../../../kjv/titus/1/10)) [BENGEL].

**7.** Sample of their "vain
talk" ([1 Timothy 1:6](../../../kjv/1-timothy/1/6)).
**Desiring**—They are
*would-be* teachers, not really so.
**the law**—the Jewish law
([Titus 1:14](../../../kjv/titus/1/14); [Titus 3:9](../../../kjv/titus/3/9)).
The Judaizers here meant seem to be distinct from those impugned in
the Epistles to the Galatians and Romans, who made the works of the
law necessary to justification in opposition to Gospel grace. The
Judaizers here meant corrupted the law with "fables," which
they pretended to found on it, subversive of morals as well as of
truth. Their error was not in maintaining the *obligation* of
the law, but in *abusing* it by fabulous and immoral
interpretations of, and additions to, it.
**neither what they say, nor
whereof**—neither understanding *their own assertions,* nor
the *object* itself about which they make them. They understand
as little about the one as the other [ALFORD].

**8. But**—"*Now* we
know" ([Romans 3:19](../../../kjv/romans/3/19); [Romans 7:14](../../../kjv/romans/7/14)).
**law is good**—in full
agreement with God's holiness and goodness.
**if a man**—primarily, *a
teacher;* then, every Christian.
**use it lawfully**—in its
lawful place in the Gospel economy, namely, not as a means of a
"'righteous man" attaining higher perfection than could be
attained by the Gospel alone ([1 Timothy 4:8](../../../kjv/1-timothy/4/8);
[Titus 1:14](../../../kjv/titus/1/14)), which was the
perverted use to which the false teachers put it, but as a means of
awakening the sense of sin in the ungodly ([1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[1 Timothy 1:10](../../../kjv/1-timothy/1/10); compare [Romans 7:7-12](../../../kjv/romans/7/7-12);
[Galatians 3:21](../../../kjv/galatians/3/21)).

**9. law is not made for a righteous
man**—not for one standing by faith in the righteousness of
Christ put on him for justification,and imparted inwardly by the
Spirit for sanctification. "One not forensically amenable to the
law" [ALFORD]. For
*sanctification,* the law gives no inward power to fulfil it;
but ALFORD goes too far in
speaking of the righteous man as "not morally needing the law."
Doubtless, in proportion as he is inwardly led by the Spirit, the
justified man needs not the law, which is only an outward rule
([Romans 6:14](../../../kjv/romans/6/14); [Galatians 5:18](../../../kjv/galatians/5/18);
[Galatians 5:23](../../../kjv/galatians/5/23)). But as the justified
man often does not give himself up wholly to the inward leading of
the Spirit, he *morally* needs the outward *law* to show
him his sin and God's requirements. The reason why the ten
commandments have no power to condemn the Christian, is not that they
have no *authority* over him, but because Christ has fulfilled
them as our surety ([Romans 10:4](../../../kjv/romans/10/4)).
**disobedient**—*Greek,*
"not subject"; insubordinate; it is translated "unruly,"
[Titus 1:6](../../../kjv/titus/1/6); [Titus 1:10](../../../kjv/titus/1/10);
"lawless and disobedient" refer to opposers of the *law,*
for whom it is "enacted" (so the *Greek,* for "is
made").
**ungodly and . . .
sinners**—*Greek,* he who does *not reverence* God, and
he who *openly sins* against Him; the opposers of *God,*
from the law comes.
**unholy and profane**—those
inwardly *impure,* and those deserving exclusion from the
outward participation in services of the sanctuary; sinners against
the third and fourth commandments.
**murderers**—or, as the
*Greek* may mean, "*smiters*" of fathers and . .
. mothers; sinners against the fifth commandment.
**manslayers**—sinners
against the sixth commandment.

**10. whoremongers,** c.—sinners
against the seventh commandment.
**men-stealers**—that is,
slave dealers. The most heinous offense against the eighth
commandment. No stealing of a man's goods can equal in atrocity the
stealing of a man's liberty. Slavery is not directly assailed in the
New Testament to have done so would have been to revolutionize
violently the existing order of things. But Christianity teaches
principles sure to undermine, and at last overthrow it, wherever
Christianity has had its natural development ().
**liars . . .
perjured**—offenders against the ninth commandment.
**if there be any other
thing**—answering to the tenth commandment in its widest aspect.
He does not particularly specify it because his object is to bring
out the *grosser* forms of transgression; whereas the tenth is
deeply spiritual, so much so indeed, that it was by it that the sense
of sin, in its subtlest form of "lust," Paul tells us (), was brought home to his own conscience. Thus, Paul argues,
these *would-be teachers of the law,* while boasting of a higher
perfection through it, really bring themselves down from the Gospel
elevation to the level of the grossly "lawless," for whom,
not for Gospel believers, the law was designed. And in actual
practice the greatest sticklers for the law as the means of moral
perfection, as in this case, are those ultimately liable to fall
utterly from the morality of the law. Gospel grace is the only true
means of sanctification as well as of justification.
**sound**—*healthy,*
spiritually *wholesome* ([1 Timothy 6:3](../../../kjv/1-timothy/6/3);
[2 Timothy 1:13](../../../kjv/2-timothy/1/13); [Titus 1:13](../../../kjv/titus/1/13);
[Titus 2:2](../../../kjv/titus/2/2)), as opposed to *sickly,
morbid* (as the *Greek* of "doting" means, [Titus 2:2](../../../kjv/titus/2/2)), and "canker" ([Titus 2:2](../../../kjv/titus/2/2)). "The doctrine," or "teaching, which is
according to godliness" ([Titus 2:2](../../../kjv/titus/2/2)).

**11. According to the glorious
gospel**—The *Christian's freedom from the law as a sanctifier,
as well as a justifier,* implied in the previous, [1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[1 Timothy 1:10](../../../kjv/1-timothy/1/10), is what this [1 Timothy 1:10](../../../kjv/1-timothy/1/10) is connected with. This exemption of the righteous from the
law, and assignment of it to the lawless as its true object, is
"according to the Gospel *of the glory* (so the *Greek,*
compare *Note,* see on [1 Timothy 1:10](../../../kjv/1-timothy/1/10))
of the blessed God." The Gospel manifests God's glory ([Ephesians 1:17](../../../kjv/ephesians/1/17);
[Ephesians 3:16](../../../kjv/ephesians/3/16)) in accounting
"righteous" the believer, through the righteousness of
Christ, without "the law" ([Ephesians 3:16](../../../kjv/ephesians/3/16)); and in imparting that righteousness whereby he loathes all
those sins against which ([1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[1 Timothy 1:10](../../../kjv/1-timothy/1/10)) the law is directed.
The term, "blessed," indicates at once *immortality*
and *supreme happiness.* The supremely blessed One is He from
whom all blessedness flows. This term, as applied to GOD,
occurs only here and in [1 Timothy 6:15](../../../kjv/1-timothy/6/15):
appropriate in speaking here of the Gospel blessedness, in contrast
to the *curse* on those under the law ([1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[Galatians 3:10](../../../kjv/galatians/3/10)).
**committed to my
trust**—Translate as in the *Greek* order, which brings into
prominent emphasis *Paul,* "committed in trust to me";
in contrast to the kind of law-teaching which *they* (who had no
Gospel commission), the false teachers, *assumed to themselves*
([1 Timothy 1:8](../../../kjv/1-timothy/1/8); [Titus 1:3](../../../kjv/titus/1/3)).

**12.** The honor done him in having
the Gospel ministry committed to him suggests the digression to what
he once was, no better ([1 Timothy 1:13](../../../kjv/1-timothy/1/13))
than those lawless ones described above ([1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[1 Timothy 1:10](../../../kjv/1-timothy/1/10)), when the grace of our
Lord ([1 Timothy 1:14](../../../kjv/1-timothy/1/14)) visited him.
**And**—omitted in most
(not all) of the oldest manuscripts.
**I thank**—*Greek,*
"I have (that is, feel) gratitude."
**enabled me**—the same
*Greek* verb as in [Acts 9:22](../../../kjv/acts/9/22),
"Saul increased the more in strength." An undesigned
coincidence between Paul and Luke, his companion. *Enabled* me,
namely, for the ministry. "It is not in my own strength that I
bring this doctrine to men, but as strengthened and nerved by Him who
saved me" [THEODORET].
Man is by nature "without strength" ([Acts 9:22](../../../kjv/acts/9/22)). True conversion and calling confer power [BENGEL].
**for that**—the main
ground of his "thanking Christ."
**he counted me faithful**—He
foreordered and foresaw that I would be faithful to the trust
committed to me. Paul's *thanking* God for this shows that the
merit of his faithfulness was due solely to God's grace, not to his
own natural strength ([1 Corinthians 7:25](../../../kjv/1-corinthians/7/25)).
*Faithfulness* is the quality required in a steward ([1 Corinthians 7:25](../../../kjv/1-corinthians/7/25)).
**putting me into**—rather
as in [1 Thessalonians 5:9](../../../kjv/1-thessalonians/5/9), "appointing
me (in His sovereign purposes of grace) unto the ministry" ([1 Thessalonians 5:9](../../../kjv/1-thessalonians/5/9)).

**13. Who was before**—*Greek,*
"Formerly being a blasphemer." "*Notwithstanding
that I was* before a blasphemer," c. ([Acts 26:9](../../../kjv/acts/26/9)
[Acts 26:11](../../../kjv/acts/26/11)).
**persecutor**— ([Acts 26:11](../../../kjv/acts/26/11)).
**injurious**—*Greek,*
"insulter"; one who acts injuriously from arrogant contempt
of others. Translate, [Romans 1:30](../../../kjv/romans/1/30),
"despiteful." One who added insult to injury. BENGEL
translates, "a despiser." I prefer the idea, *contumelious
to others* [WAHL].
Still I agree with BENGEL
that "blasphemer" is against *God,* "persecutor,"
against holy *men,* and "insolently injurious"
includes, with the idea of injuring others, that of insolent
"uppishness" [DONALDSON]
in relation to *one's self.* This threefold relation to God, to
one's neighbor, and to one's self, occurs often in this Epistle
([1 Timothy 1:5](../../../kjv/1-timothy/1/5); [1 Timothy 1:9](../../../kjv/1-timothy/1/9);
[1 Timothy 1:14](../../../kjv/1-timothy/1/14); [Titus 2:12](../../../kjv/titus/2/12)).
**I obtained mercy**—God's
mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT];
*Greek,* "I was made the object of mercy." The sense
of mercy was perpetual in the mind of the apostle (compare *Note,*
see on [1 Timothy 1:2](../../../kjv/1-timothy/1/2)). Those who have
felt mercy can best have mercy on those out of the way ([Hebrews 5:2](../../../kjv/hebrews/5/2);
[Hebrews 5:3](../../../kjv/hebrews/5/3)).
**because I did it
ignorantly**—*Ignorance* does not in itself deserve pardon;
but it is a less culpable cause of unbelief than pride and wilful
hardening of one's self against the truth ([John 9:41](../../../kjv/john/9/41);
[Acts 26:9](../../../kjv/acts/26/9)). Hence it is Christ's
plea of intercession for His murderers ([Acts 26:9](../../../kjv/acts/26/9)); and it is made by the apostles a mitigating circumstance
in the Jews' sin, and one giving a hope of a door of repentance
([Acts 3:17](../../../kjv/acts/3/17); [Romans 10:2](../../../kjv/romans/10/2)).
The "because," c., does not imply that ignorance was a
sufficient reason for *mercy* being bestowed but shows how it
was possible that such a sinner could obtain mercy. The positive
ground of mercy being shown to him, lies solely in the compassion of
God ([Titus 3:5](../../../kjv/titus/3/5)). The ground of the
*ignorance* lies in the *unbelief,* which implies that this
ignorance is not unaccompanied with guilt. But there is a great
difference between his honest zeal for the law, and a wilful striving
against the Spirit of God ([Matthew 12:24-32](../../../kjv/matthew/12/24-32);
[Luke 11:52](../../../kjv/luke/11/52)) [WIESINGER].

**14. And**—*Greek,* "But."
Not only so (was *mercy* shown me), but
**the grace**—by which "I
obtained mercy" ([1 Timothy 1:13](../../../kjv/1-timothy/1/13)).
**was exceeding abundant**—*Greek,*
"superabounded." Where sin abounded, grace did much more
abound" ([Romans 5:20](../../../kjv/romans/5/20)).
**with faith**—*accompanied
with* faith, the opposite of "unbelief" ([Romans 5:20](../../../kjv/romans/5/20)).
**love**—in contrast to "a
blasphemer, persecutor, and injurious."
**which is in Christ**—as
its element and home [ALFORD]:
here as its source whence it flows to us.

**15. faithful**—worthy of credit,
because "God" who says it "is faithful" to His
word ([1 Corinthians 1:9](../../../kjv/1-corinthians/1/9); [1 Thessalonians 5:24](../../../kjv/1-thessalonians/5/24);
[2 Thessalonians 3:3](../../../kjv/2-thessalonians/3/3); [Revelation 21:5](../../../kjv/revelation/21/5);
[Revelation 22:6](../../../kjv/revelation/22/6)). This seems to have
become an axiomatic *saying* among Christians the phrase,
"faithful saying," is peculiar to the Pastoral Epistles
([1 Timothy 2:11](../../../kjv/1-timothy/2/11); [1 Timothy 4:9](../../../kjv/1-timothy/4/9);
[Titus 3:8](../../../kjv/titus/3/8)). Translate as *Greek,*
"Faithful is the saying."
**all**—all possible; full;
to be received by all, and with all the faculties of the soul, mind,
and heart. Paul, unlike the false teachers ([Titus 3:8](../../../kjv/titus/3/8)), *understands what he is saying, and whereof he affirms;*
and by his simplicity of style and subject, setting forth the grand
fundamental truth of salvation through Christ, confutes the false
teachers' abstruse and unpractical speculations ([1 Corinthians 1:18-28](../../../kjv/1-corinthians/1/18-28);
[Titus 2:1](../../../kjv/titus/2/1)).
**acceptation**—*reception*
(as of a boon) into the heart, as well as the understanding, with all
gladness; this is faith acting on the Gospel offer, and welcoming and
appropriating it ([Acts 2:41](../../../kjv/acts/2/41)).
**Christ**—as promised.
**Jesus**—as manifested
[BENGEL].
**came into the world**—which
was full of sin ([John 1:29](../../../kjv/john/1/29);
[Romans 5:12](../../../kjv/romans/5/12); [1 John 2:2](../../../kjv/1-john/2/2)).
This implies His pre-existence. [1 John 2:2](../../../kjv/1-john/2/2), *Greek,* "the true Light that, *coming into the
world,* lighteth every man."
**to save sinners**—even
notable sinners like Saul of Tarsus. His instance was without a rival
since the ascension, in point of the greatness of the sin and the
greatness of the mercy: that the consenter to Stephen, the
proto-martyr's death, should be the successor of the same!
**I am**—not merely, "I
was chief" ([1 Corinthians 15:9](../../../kjv/1-corinthians/15/9);
[Ephesians 3:8](../../../kjv/ephesians/3/8); compare [Ephesians 3:8](../../../kjv/ephesians/3/8)). To each believer his own sins must always appear, as long
as he lives, greater than those of others, which he never can know as
he can know his own.
**chief**—the same *Greek*
as in [1 Timothy 1:16](../../../kjv/1-timothy/1/16), "first,"
which alludes to this [1 Timothy 1:16](../../../kjv/1-timothy/1/16), Translate in both verses, "foremost." Well might
he infer where there was mercy for *him,* there is mercy for all
who will come to Christ ([Matthew 18:11](../../../kjv/matthew/18/11);
[Luke 19:10](../../../kjv/luke/19/10)).

**16. Howbeit**—*Greek,*
"But"; contrasting his own conscious sinfulness with God's
gracious visitation of him in mercy.
**for this cause**—for this
very purpose.
**that in me**—in my case.
**first**—"foremost."
As I was "foremost" (*Greek* for *chief,* ) in sin, so God has made me the "foremost" sample
of *mercy.*
**show**—to His own glory
(the middle *Greek,* voice), .
**all long-suffering**—*Greek,*
"the whole (of His) long-suffering," namely, in bearing so
long with me while I was a persecutor.
**a pattern**—a sample
([1 Corinthians 10:6](../../../kjv/1-corinthians/10/6); [1 Corinthians 10:11](../../../kjv/1-corinthians/10/11))
to assure the greatest sinners of the certainty that they shall not
be rejected in coming to Christ, since even Saul found mercy. So
David made his own case of pardon, notwithstanding the greatness of
his sin, a sample to encourage other sinners to seek pardon ([Psalms 32:5](../../../kjv/psalms/32/5);
[Psalms 32:6](../../../kjv/psalms/32/6)). The *Greek* for
"pattern" is sometimes used for a "sketch" or
outline—the filling up to take place in each man's own case.
**believe on him**—Belief
rests ON Him as the only
foundation on which faith relies.
**to life everlasting**—the
ultimate aim which faith always keeps in view ([Psalms 32:6](../../../kjv/psalms/32/6)).

**17.** A suitable conclusion to the
beautifully simple enunciation of the Gospel, of which his own
history is a living sample or pattern. It is from the experimental
sense of grace that the doxology flows [BENGEL].
**the King, eternal**—literally,
"King of the (eternal) ages." The *Septuagint*
translates [Exodus 15:18](../../../kjv/exodus/15/18), "The
Lord shall reign *for ages and beyond them.*" [Exodus 15:18](../../../kjv/exodus/15/18), *Margin,* "Thy kingdom is an everlasting
kingdom," literally, "a kingdom of all ages." The
"life everlasting" ([Exodus 15:18](../../../kjv/exodus/15/18)) suggested here "the King *eternal,*" or
*everlasting.* It answers also to "for ever and ever"
at the close, literally, "to the ages of the ages" (the
countless succession of ages made up of ages).
**immortal**—The oldest
manuscripts read, "incorruptible." The *Vulgate,*
however, and one very old manuscript read as *English Version*
([Romans 1:23](../../../kjv/romans/1/23)).
**invisible**— ([1 Timothy 6:16](../../../kjv/1-timothy/6/16);
[Exodus 33:20](../../../kjv/exodus/33/20); [John 1:18](../../../kjv/john/1/18);
[Colossians 1:15](../../../kjv/colossians/1/15); [Hebrews 11:27](../../../kjv/hebrews/11/27)).
**the only wise God**—The
oldest manuscripts omit "wise," which probably crept in
from [Romans 16:27](../../../kjv/romans/16/27), where it is
more appropriate to the context than here (compare [Romans 16:27](../../../kjv/romans/16/27)). "The only Potentate" ([1 Timothy 6:15](../../../kjv/1-timothy/6/15);
[Psalms 86:10](../../../kjv/psalms/86/10); [John 5:44](../../../kjv/john/5/44)).
**for ever,** &c.—See
note, above. The thought of eternity (terrible as it is to
unbelievers) is delightful to those assured of grace ([John 5:44](../../../kjv/john/5/44)) [BENGEL].

**18.** He resumes the subject begun
at [1 Timothy 1:3](../../../kjv/1-timothy/1/3). The conclusion
(apodosis) to the foregoing, "*as* I besought thee . . .
*charge*" ([1 Timothy 1:3](../../../kjv/1-timothy/1/3)),
is here given, if not formally, at least substantially.
**This charge**—namely,
"that thou in them (so the *Greek*) mightest war,"
that is, fulfil thy high calling, not only as a Christian, but as a
*minister* officially, one function of which is, to "*charge*
some that they teach no other doctrine" ([1 Timothy 1:3](../../../kjv/1-timothy/1/3)).
**I commit**—as a sacred
deposit ([1 Timothy 6:20](../../../kjv/1-timothy/6/20); [2 Timothy 2:2](../../../kjv/2-timothy/2/2))
to be laid before thy hearers.
**according to**—in
pursuance of; in consonance with.
**the prophecies which went
before on thee**—the intimations given by prophets respecting
thee at thy ordination, [1 Timothy 4:14](../../../kjv/1-timothy/4/14)
(as, probably, by Silas, a companion of Paul, and "a prophet,"
[Acts 15:32](../../../kjv/acts/15/32)). Such prophetical
intimation, as well as the good report given of Timothy by the
brethren ([Acts 16:2](../../../kjv/acts/16/2)), may have
induced Paul to take him as his companion. Compare similar prophecies
as to others: [Acts 13:1-3](../../../kjv/acts/13/1-3),
in connection with laying on of hands; [Acts 11:28](../../../kjv/acts/11/28);
[Acts 21:10](../../../kjv/acts/21/10); [Acts 21:11](../../../kjv/acts/21/11);
compare [1 Corinthians 12:10](../../../kjv/1-corinthians/12/10); [1 Corinthians 14:1](../../../kjv/1-corinthians/14/1);
[Ephesians 4:11](../../../kjv/ephesians/4/11). In [Ephesians 4:11](../../../kjv/ephesians/4/11), it is expressly said that "*the Holy Ghost* had
made them (the Ephesian presbyters) overseers." CLEMENT
OF ROME [*Epistle
to the Corinthians*], states it was the custom of the apostles "to
make trial by the Spirit," that is, by the "power of
discerning," in order to determine who were to be overseers and
deacons in the several churches planted. So CLEMENT
OF ALEXANDRIA says
as to the churches near Ephesus, that the overseers were marked out
for ordination by a revelation of the Holy Ghost to St. John.
**by them**—*Greek,*
"in them"; arrayed as it were in them; armed with them.
**warfare**—not the mere
"fight" ([1 Timothy 6:12](../../../kjv/1-timothy/6/12);
[2 Timothy 4:7](../../../kjv/2-timothy/4/7)), but the *whole
campaign;* the military service. Translate as *Greek,* not
"*a,*" but "*the* good warfare."

**19. Holding**—Keeping hold of
"faith" and "good conscience" (); not "putting the latter away" as "some."
*Faith* is like a very precious liquor; *a good conscience*
is the clean, pure glass that contains it [BENGEL].
The loss of *good conscience* entails the *shipwreck of faith.*
Consciousness of sin (unrepented of and forgiven) kills the germ of
faith in man [WIESINGER].
**which**—*Greek*
singular, namely, "good conscience," not "faith"
also; however, the result of *putting away* good conscience is,
one *loses* faith also.
**put away**—a wilful act.
They thrust it from them as a troublesome monitor. It reluctantly
withdraws, extruded by force, when its owner is tired of its
importunity, and is resolved to retain his sin at the cost of losing
it. One cannot be on friendly terms with it and with sin at one and
the same time.
**made shipwreck**—"with
respect to THE faith."
*Faith* is the vessel in which they had professedly embarked, of
which "good conscience" is the anchor. The ancient Church
often used this image, comparing the course of faith to navigation.
The *Greek* does not imply that one having once had *faith*
makes shipwreck of it, but that they who put away good conscience
"make shipwreck with respect to THE
faith."

**20. Hymenaeus**—There is no
difficulty in supposing him to be the Hymenæus of . Though "delivered over to Satan" (the lord of all
outside the Church, [Acts 26:18](../../../kjv/acts/26/18),
and the executor of wrath, when judicially allowed by God, on the
disobedient, [1 Corinthians 5:5](../../../kjv/1-corinthians/5/5); [2 Corinthians 12:7](../../../kjv/2-corinthians/12/7)),
he probably was restored to the Church subsequently, and again
troubled it. Paul, as an apostle, though distant at Rome pronounced
the sentence to be executed at Ephesus, involving, probably, the
excommunication of the offenders ([Matthew 18:17](../../../kjv/matthew/18/17);
[Matthew 18:18](../../../kjv/matthew/18/18)). The sentence operated
not only spiritually, but also physically, sickness, or some such
visitation of God, falling on the person excommunicated, in order to
bring him to repentance and salvation. Alexander here is probably
"the coppersmith" who did Paul "much evil" when
the latter visited Ephesus. The "delivering him to Satan"
was probably the consequence of his *withstanding* the apostle
([2 Timothy 4:14](../../../kjv/2-timothy/4/14); [2 Timothy 4:15](../../../kjv/2-timothy/4/15));
as the same sentence on Hymenæus was the consequence of "saying
that the resurrection is past already" ([2 Timothy 4:15](../../../kjv/2-timothy/4/15); his putting away *good conscience,* naturally
producing *shipwreck concerning* FAITH,
[1 Timothy 1:19](../../../kjv/1-timothy/1/19). If one's religion
better not his morals, his moral deficiencies will corrupt his
religion. The rain which falls pure from heaven will not continue
pure if it be received in an unclean vessel [ARCHBISHOP
WHATELY]). It is possible
that he is the Alexander, *then* a Jew, put forward by the Jews,
doubtless against Paul, at the riot in Ephesus ([1 Timothy 1:19](../../../kjv/1-timothy/1/19)).
**that they may**—not
"might"; implying that the effect still continues—the
sentence is as yet unremoved.
**learn**—*Greek,* "be
disciplined," namely, by *chastisement* and suffering.
**blaspheme**—the name of
God and Christ, by doings and teachings unworthy of their Christian
profession ([Romans 2:23](../../../kjv/romans/2/23); [Romans 2:24](../../../kjv/romans/2/24);
[James 2:7](../../../kjv/james/2/7)). Though the apostles had
the power of excommunication, accompanied with bodily inflictions,
miraculously sent ([2 Corinthians 10:8](../../../kjv/2-corinthians/10/8)),
it does not follow that fallible ministers now have any power, save
that of excluding from church fellowship notorious bad livers.

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