Ա Տիմոթէոս / 1 Timothy - 1 |

Text:
< PreviousԱ Տիմոթէոս - 1 1 Timothy - 1Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ armz▾ all ▾
Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Տիմոթէոս Առաջին Թղթոյն

Զայս առաքեաց ՚ի Մակեդոնւոյ, եւ է պատճառ թղթոյս՝ ա՛յս։ ՅԵփեսոս ոմանք ՚ի Հրէութիւն շրջէին. եւ սկսեալ օտար վարդապետութեանն ընդդիմանային պատճառելով զօրէնսն. զայս լուեալ առաքեալն յղեաց զՏիմոթէոս անդ մնալ առ ՚ի յուղղել զնոսա. գրէ եւ զթուղթս, եւ յառաջագոյն պատուիրէ Տիմոթէի գիտել զոր ՚ի Քրիստոս զհաւատս։ Վարդապետէ նմա եւ վասն օրինացն, առ ՚ի յարգելուլ զորս արտաքոյ ուղիղ վարդապետութեանն խօսէին։ Սաստէ եւ նոյն ինքն նոցին, Հիմենեայ եւ Աղէքսանդրոսի որք նաւակոծեցան ՚ի հաւատս, զոր մատնեաց Սատանայի զի խրատեսցին չհայհոյել։ Զայս պատուիրեալ եւս եւ սահմանեալ զնոսին, կանոն եկեղեցական, վասն աղօթից. ո՞րպէս եւ կամ ո՜ւր եւ կամ վասն ո՜ւմ աղօթել. վասն կանանց սաստէ ուսանել, մանաւանդ յեկեղեցի, եւ մի՛ վարդապետել։ Վասն եպիսկոպոսաց եւ երիցանց եւ սարկաւագաց, ո՜րպէս եւ որոց կայցեն. եւ որք են ընդ ձեռամբ եկեղեցւոյն, թէ զորքան ամաց պարտ է այրի անուանել, եւ սոքա որով կոչին եւ ո՜րպէս զգուշանան։ Խրատէ զմանկամարդսն ամուսնանալ, եւ մի՛ աղտեղութեամբ կեալ։ Պատուիրէ եւ վասն մեծատանց մի՛ ամբարտաւանել, եւ մի՛ յուսալ ՚ի փարթամութիւն։ Յետ այսորիկ ասէ վասն վարդապետաց որ աշխատին. զգուշացուցանէ զնա վարդապետութեամբն գիտել զժամանակն յորում լինին ոմանք խոտորեալ ՚ի հաւատոցն։ Վարդապետէ նոցա եւ վասն սրբութեան կերակրոց, եւ պատուիրէ խորշել յորոց շրջողքն էին, որով ոմանք եւ յանցաւորք եղեն հաւատոցն, կատարեալ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Два послания Апостола Павла к Тимофею и послание к Титу называются пастырскими посланиями, потому что содержат в себе наставления Апостола Павла к двум вышеназванным его ученикам о том, каковы должны быть пастыри церковные и в чем должна состоят их деятельность в Церкви. Наставления эти были предназначаемы Апостолом Павлом не только для Тимофея и Тита, но и для пастырей всех последующих времен. Церковь Христова всегда в этих посланиях почерпала правила и указания для упорядочения пастырской деятельности ее служителей, рассматривала эти послания как настольное руководство для пастырей. В особенности же важны эти послания в том отношении, что в них дается вполне определенное представление о том, что Церковь Христова состоит из двух элементов - пастырей, управляющих жизнью Церкви, и пасомых, идущих за пастырями. Отсюда мы имеем полное основание заключать, что иерархическое устройство Церкви не есть что-либо привносное, явившееся в Церкви во втором веке или даже позже, как думают некоторые сектанты, а существовало в ней от начала ее жизни.

Протестантские богословы давно уже стали высказывать сомнение в подлинности пастырских посланий, которые, конечно, своим содержанием опровергали создавшееся в протестантстве представление о позднейшем происхождении церковной иерархии. В особенности резко выражено было сомнение в подлинности этих посланий известным Бауром в его сочинении: "так называемые пастырские послания Апостола Павла" (1835: г.). По мнению Баура, ересь, опровергаемая в пастырских посланиях, есть гностицизм 2-го века, а церковное устройство, изображаемое в них, есть церковное устройство также 2-го века. Взгляды Баура обосновал и раскрыл Гольцман в сочинении: "пастырские послания" (1880: г.). По представлению Гольцмана, пастырские послания появились в половине второго века, когда Церковь с одной стороны была раздираема борьбою разных лжеучений, а с другой - преследуема римским языческим правительством. Среди христиан того времени почувствовалась сильная потребность в непререкаемом церковном авторитете, в сильной церковной объединяющей власти, и вот в ответ на такой запрос появились послания, написанные от имени Павла и утверждающие в Церкви авторитет пастырей как руководителей церковного общества. Таким образом, по Гольцману, Тимофей и Тит - лица фиктивные, а Павел не мог быть автором пастырских посланий, потому что он и не боролся с тем лжеименным знанием, какое опровергается в пастырских посланиях, и не проводил в жизнь тех начал, какие устанавливаются в означенных посланиях. Такое же предположение о позднейшем происхождении пастырских посланий и с такими же обоснованиями высказывается и в наступившем 20-м веке (см. напр. толкование на пастырские послания Франца Келера в "Писаниях Нового Завета" изд. И. Вейсом 1908: г.).

Но все возражения против подлинности пастырских посланий не выдерживают критики. Так, прежде всего, неправильно критики и в особенности Юлихер указывают на то, будто бы в пастырских посланиях обстоятельства церковной жизни и собственно ее устройство изображаются совершенно иными, чем в подлинных посланиях Апостола Павла (а такими критика считает послания к Римл., Кор. и Гал.) и в кн. Деяний. Если по 1Кор. (12-14) религиозным потребностям церкви удовлетворяют харизматические учители, а в пастырских посланиях - определенные, поставленные Апостолом, лица, то это не может служить основанием для признания пастырских посланий неподлинными, потому что такие поставленные Апостолами лица упоминаются и в кн. Деяний (XIV:23). Затем и в пастырских посланиях еще употребляются в одинаковом значении (по местам) наименования "епископ" и "пресвитер", подобно тому как в таком же одинаковом значении эти оба термина употребляются в кн. Деяний (XIV:23; XX:17: ср. 28) и в посл. к Филипп. (I:1). Не удивительно нисколько и то, что в пастырских посланиях институт вдовиц и диаконисс является совершенно сложившимся, чего будто бы не могло быть в дни Павла. Как можно заключать из посланий к Тимофею, христианство в Ефесе утвердилось уже рано - до написания посланий к Тимофею оно существовало в Ефесской общине более десяти лет. Разве не могли за такой период времени возникнуть в Ефесской церкви разные вопросы о диаконниссах, которые решает Апостол в послании (первом) к Тимофею? Точно также Апостол Павел мог в Ефесе употреблять некоторые особые обряды посвящения на священные должности, что, по мнению отрицательной критики, могло будто бы делаться только во втором веке.

Не менее легкомысленно поступает отрицательная критика и в том случае, когда объявляет, что лжеучения, опровергаемые в пастырских посланиях, позднейшего происхождения, что это именно не иное что, как известный "гносис" второго века. Дело в том, что в пастырских посланиях нигде не употребляется термин "гносис", как технический термин для обозначения известной ереси гностицизма. Если Павел здесь и опровергает "знание", то понимает под ним то же, заходящее за свои пределы, человеческое ведение, какое он имеет в виду и в других своих посланиях (напр. в посл. к Кор. и к Колосс).

В пастырских посланиях не придается "гносису" самого характерного его признака - разделения между Богом Ветхого и Богом Нового Завета. Важно еще отметить то обстоятельство, что в пастырских посланиях "мифы" и "родословия", какие имеет в виду Апостол, называются "иудейскими" (Тит I:14). Это свидетельствует о том, что гносис, обличаемый Апостолом Павлом, не похож на языческий гносис второго века. Наконец, лжеучители, упоминаемые в пастырских посланиях, еще принадлежат к церкви, за исключением Именея и Александра, а гностические секты 2-го века уже отделились от церкви и мыслились как враги ее. Можно сказать с решительностью: обличаемые в пастырских посланиях лжеучители соединяли в себе иудейское законничество и соблюдение преданий, по раввински толковали закон Моисеев, думали извлечь из Торы особые тайны, вместе с тем унижая учение о спасающей всех людей благодати Христовой. Они обращали также особое внимание на различие чистых и нечистых яств и стремились усилить значение аскетизма. Но в тоже время им не чуждо было и корыстолюбие.

Указывают еще на то, будто бы язык пастырских посланий очень сильно разнится от языка других Павловых посланий. Но во первых, различий в языке между теми и другими вовсе уже не так много, чтобы это бросалось в глаза, а, во вторых, почему бы Апостол Павел и не мог несколько изменить способ выражения своих мыслей в позднейших своих посланиях? Подобное изменение языка наблюдается и у некоторых великих писателей - напр. Лютера, Клопштока, Шиллера, Гете. Апостол Павел тоже в конце своей жизни должен был ознакомиться близко с латинским языком (во время заключения в Кесарии и в Риме), а это должно было оказать влияние и на его греческую речь, так как его материнским, родным и незабываемым, языком был язык еврейский, а не греческий: последний, как изученный им уже в годы юности, легко мог подвергнуться изменениям под напором нового языка - латинского.

Вообще все возражения отрицательной критики против подлинности пастырских посланий в высшей степени неосновательны. Что же касается исторических свидетельств о происхождении означенных посланий от Апостола Павла, то их вполне достаточно. Так уже Поликарп, в своем послании к Филиппу, обнаруживает знакомство с первым посланием к Тимофею (IV:1: и 1Тим. VI:10: и 7: и др. места). Встречаются повторения выражений пастырских посланий у Варнавы, Климента, Егезиппа, Иринея и др. древнейших отцов и учителей Церкви. Странным только представляется, что известный еретик Маркион (2-го в.) не упомянул об этих посланиях в своем каноне новозаветных книг. Но и это обстоятельство не должно особенно смущать нас: Маркион в этом случае мог руководиться тем соображением, что пастырские послания написаны к отдельным лицам, а не к целым церквам (послание же к Филимону он упомянул, может быть, потому, что оно было присоединяемо к какому либо другому посланию, напр. к посл. к Колоссянам).

Тимофей. Из кн. Деяний известно, что Павел, в сопровождении Силы, во время своего второго миссионерского путешествия, т. е. около 52-го года, взял себе в ученики жителя г. Листры, юного Тимофея, который вероятно обратился в христианство в первое пришествие Павла в этот город. Павел называет его "возлюбленным и верным в Господе сыном" (1Кор.IV:17), своим "истинным сыном в вере" (1Тим. I:2). Очевидно, что тогда, при вступлении в число спутников Павла, Тимофей принял крещение и дал пред свидетелями "доброе исповедание своей веры" (1Тим. VI:12). Из 2Тим. (I:5) мы узнаем имя матери Тимофея - Евники и имя его бабки - Лоиды, которые обе были добрыми христианками из израильтянок. Евника, а может быть и Лоида, при первом путешествии Апостола Павла по Галатии, обратилась в христианство. Тимофей, стоявший под влиянием своей матери, - отец его был грек - также, очевидно, в это время, принял истинную веру, вероятно, возбужденный к тому учением и чудесами Апостола. Как греку, ему не трудно было отрешиться от привязанности к закону Моисееву, в котором он был воспитан своею матерью и бабкою, и Павел нашел в нем подходящего для себя помощника во всем. Однако, чтобы не соблазнить живших в той стране иудеев, он совершил над Тимофеем обрезание. После этого на Тимофея в Листре же было возложено проповедническое служение, при совершении молитв и руковозложении старейшин церковных и прежде всего, конечно, самого Апостола Павла. А местные христианские пророки предвозвестили Тимофею успех в его служении.

После этого Тимофей с Павлом и Силою отправился в Европу. В Троаде к этому проповедническому кружку присоединился Лука. В Греции Тимофей оказал немало услуг Апостолу Павлу в его сношениях с церквами Солунской и Коринфской, к которым Апостол отправлял Тимофея, как человека, пользовавшегося там особым доверием. Как ни трудно было успокоить мятущихся Коринфян, однако Тимофей достиг этого и получил одобрение от Павла (1Кор.XVI:10: и сл.). Тимофей таким образом до 58-го года был вместе с Павлом, как видно из заметок посланий Апостола, появившихся до этого года, а затем на много лет он исчезает из круга нашего зрения. Затем упоминания о Тимофее мы находим в посланиях к Колоссянам и Филиппийцам, написанных Павлом из Рима (первые узы). Павел хочет послать находящегося при нем Тимофея в Филиппы, чтобы верный его ученик принес ему самые точные сведения о состоянии столь дорогой Павлу церкви Филиппийской (Фил. II:19: и сл.). Из послания к Евреям (XIII:23) видно, что Тимофей был также в заключении, но потом получил свободу. К какому времени относится это заключение - неизвестно. Из 1-го посл. к Тим видно, что во время написания этого послания он находился в Ефесе. Предание церковное говорит, что Тимофей был епископом в Ефесе (Евсевий Церк. Ист. CX 1, 4, 5), что он долго пребывал в общении с Апостолом Иоанном и при императоре Нерве, в проконсульство Перегрина (97: г.) 22-го Января претерпел мученическую смерть. В 356-м г. останки его были перенесены в Константинополь.

Тит. Об этом сотруднике Апостола Павла книга Деяний ничего не сообщает. Первое упоминание о нем мы находим в послании к Галатам (II:1, 3) и, потом, следующее - во 2: к Кор (II:13; VII:6, 13: и сл. ; VIII:6; XVI:23; XII:18). Как видно из посл. к Галатам, Павел взял с собою Тита из Антиохии на Апостольский собор в Иерусалим - следов. Тит уже ранее был призван Апостолом к сотрудничеству. Он был грек, и на соборе приверженцы Моисеева закона принуждали его принять обрезание, но Апостол Павел в этом случае не уступил таким требованиям, потому что не хотел подать христианам из язычников повода думать, что для них неизбежно принятие Моисеева закона. В течении нескольких лет после собора Тит постоянно находился при Павле как его помощник в деле проповеди. Павел посылал его в Коринф для ознакомления с настроением Коринфских христиан (2Кор. XII:17, 18), и Тит, несомненно, много своими речами содействовал успокоению Коринфян. И второе послание к Коринфянам было поручено отнести в Коринф Титу. Затем мы находим упоминание о Тите только в написанном к нему послании. Церковное предание сообщает, что Тит был епископом на о. Крите и скончался в г. Гортине, предварительно пострадавши за исповедание Христа (25: Августа). Глава его находится в Венеции, в соборе св. Марка.

Не во всех пастырских посланиях соблюдается строго логическое расположение, но первое послание к Тимофею несомненно имеет такое расположение. Именно после краткого вступления (I:1-2), Апостол в первой части своего послания представляет Тимофея как попечителя над церковью Ефесскою в ее целости (I:3-4, 5) - сначала 1) как проповедника и защитника спасительной истины в борьбе против отлучающих многих членов церкви от единства веры лжеучителей (I:3-20), затем 2) как поддерживающего порядок в церковной жизни (II:1-3), и ближе всего а) в богослужении (II:1-15) и б) в церковном устроении: в епископы, диаконы и диакониссы Тимофеем должны быт избираемы вполне достойные люди (III:1-13) и 3) наконец как охранителя спасительной истины против имеющих явиться лжеучителей (III:14; IV:5): Церковь изображается здесь как столп и утверждение истины. Вторая главная часть содержит в себе вразумления Тимофею относительно его личного поведения, которое должно быть таким, чтобы Церковь видела в нем доброго служителя Христа (IV:6-16). Третья главная часть, наконец, изображает пред нами Тимофея как советника и пастыря для Ефесской церковной общины (V:1-6, 10), именно, а) для старых мужчин и женщин (V:1, 2), б) для вдов (V:3-16), в) для служителей Церкви (V:17-20). Во всех этих случаях Тимофей обязан проявлять должную заботливость и не бояться прибегать к мерам строгости. Далее, после г) заключения к сделанным увещаниям, относящегося более к самому Тимофею (V:21-23), следует, предваряемое указанием на различие между грехами и добрыми делами, д) увещание к тому, чтобы Тимофей учил рабов, как они должны держать себя в отношении к своим господам (V:24; VI:2), е) увещание не стремиться к обогащению, имеющее отношение и к самому Тимофею (VI:3-16) и, наконец, ж) указание относительно того, как увещевать богатых (VI:17-19). Заключение послания содержит наставление Тимофею соблюдать в чистоте доверенное ему сокровище истинного учения и пожелание мира всей Ефесской Церкви.

В послании к Титу расположение мыслей гораздо проще чем в первом к Тимофею. Послание разделяется на две части со вступлением (I:1-4) и заключением (III:12-15). В первой части Апостол внушает Титу чтобы он ставил в пресвитеры и епископы таких людей, которые бы были в состоянии бороться за благополучие Церкви с иудействующими лжеучителями (I:5-15), и затем во второй части Апостол сначала указывает Титу, как он должен применять требования "здравого учения" к различным возрастам, полам и состояниям (II:1-10), а также и ко всем людям (II:11-14). Затем, во втором отделе второй части, Апостол (III:1-11) внушает чрез Тита всей Критской церковной общине, как она должна держаться по отношению к нехристианам, среди которых она живет, в частности в отношении к языческим властям (III:1, 2), причем указывается принципиальное основание для такого, а не для иного поведения верующих в отношении к нехристианам (III:3-7) и с другой стороны рекомендуется самому Титу воздерживаться от участия в пустых словопрениях с лжеучителями и более времени посвящать на поучение паствы (III:8-11). Заключение (III:12-15) содержит в себе личные сообщения и приветствия Апостола. - Таким образом, в первой части Тит выступает пред ними как иерарх, посвящающий вполне годных для церковного служения предстоятелей Церкви, а во второй - как учитель практически-здравого христианства, вполне правильной христианской жизни.

Второе послание к Тимофею особенно богато личного характера замечаниями, которые составляют в общем одну пятую часть послания (I:15-18; IV:9-21; III:10: и 11). Оно, можно сказать, представляет собою лебединую песнь Апостола, идущего на встречу смерти и соединенному с нею небесному прославлению. Главною темою первой части послания является мысль о необходимости для Тимофея потерпеть страдания вместе со Христом и Павлом и верными свидетелями (I:3; II:14а). Вторая часть рисует пред нами образ Тимофея как учителя христиан. В частности, в первой части Тимофей призывается сохранять доверие к Апостолу и надежду на свои собственные силы в то время как выступает на порученное ему служение (I:3-7), не стыдиться свидетельства Христова и брать пример с своего учителя - Павла (I:8-12), сохранять прекрасное сокровище, ему порученное (I:13-14), остерегаться дурного примера Фигела и Гермогена (I:15) и подражать мужественному страдальцу Онисифору (I:16-18) и, наконец, передавать спасительную истину верным ученикам, которые были бы способны научить ей и других, не заботясь особенно о земном, страдая со Христом, чтобы с Ним и прославиться, как и другие верующие христиане (II:2-14). Затем, во второй части Апостол учит Тимофея, как он должен держаться по отношению к современным ему лжеучителям; он не должен вступать в мелкие пререкания с ними, а говорить по самому существу вопроса и притом тихо, спокойно (II:14-26). Далее Апостол говорит об имеющих выступить лжеучителях: в спорах с теми Тимофей главным своим руководством должен иметь Священное Писание, которое он изучал с самого младенчества (III:1-17). Наконец, Апостол призывает Тимофея помнить о втором пришествии Господнем как пришествии Судии мира и предстоящем отшествии из этой жизни самого Апостола (IV:1-8). Послание заключается приглашением, обращенным к Тимофею, поскорей придти к Павлу - до наступления зимы - и различными сообщениями и поручениями (IV:9-22).

Принимая во внимание то обстоятельство, что события, о которых упоминают пастырские послания, никак нельзя отнести к тому времени, какое обнимает собою книга Деяний Апостольских, заканчивающаяся изображением пребывания Апостола Павла в узах в Риме (первые узы), а также обращая внимание на данные относительно жизни Апостола Павла, Тимофея и Тита, имеющиеся в посланиях к Филиппийцам и Филимону, а также и на свидетельства церковного предания, необходимо предположить, что пастырские послания написаны были после освобождения Апостола Павла из первых уз. Второе послание к Тимофею, несомненно, написано незадолго пред мученической кончиною Апостола Павла, а оба остальные пастырские послания - ранее его.

Дело происхождения этих посланий можно представить в таком виде. Оканчивались два года первого римского заключения Апостола Павла. Он намеревался прежде всего, по освобождении, посетить основанные им на востоке церкви (весна 63-го года). По всей вероятности, Апостол исполнил свое намерение, и во время римского пожара (18-24: Июля 64-го г.) и начавшегося после него гонения на римских христиан Павла уже не было в Риме. Он спешил посетить восточные церкви и проездом через о. Крит оставил там епископом Тита. В это время он написал первое послание к Тимофею в Ефес, а потом в скором времени и послание к Титу на о. Крит. Второе послание к Тимофею, как видно из того, что обстоятельства Апостола очень изменились - он опять находился в узах в Риме и ожидал смерти - написано незадолго до кончины Апостола в Риме (в конце 67-го года). Более точно определить время происхождения пастырских посланий не представляется возможности.

Из святоотеческих толкований на пастырские послания известны: Ефрема Сирина (в переводе с армянского на латинский 1893-го г.), Иоанна Златоуста 18: бесед, Феодора Мопсуетского, Феодорита Киррского, Амвросиаста, блаж. Иеронима (на посл. к Титу).

Из числа новейших западных толкований заслуживают внимания: Б. Вейса (в Комментарии Мейера 1903: г.), Бельзера (католич. 1907: г.), Рамзая (на англ. яз. 1909) и Воленберга (в Комментарии Цана 2-е изд. 1911: г.).

Русских сочинений о пастырских посланий немного. Таковы: А. Клитина. Подлинность посланий св. Апостола Павла к Тимофею и Титу. Критико-исагогический опыт. Киев 1887: г. - П. Полянский. Первое послание св. Апостола Павла к Тимофею. Опыт историко-экзегетического изследования. Сергиев Посад 1897: года. - Епископа Феофана. Толкование пастырских посланий св. Апостола Павла. - Пастырское послание или - догматические и нравственные размышления на второе послание Апостола Павла к Тимофею (пер. с франц.). Киев 1874. - Троицкий. Послания св. Апостола Павла к Тимофею и Титу. Казань 1884.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
HITHERTO Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon--all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph. iv. 11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Acts xvi. 3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Acts xx. 28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

After the inscription (ver. 1, 2) we have, I. The charge given to Timothy, ver. 3, 4. II. The true end of the law (ver. 5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, ver. 12-16. IV. His doxology, ver. 17. V. A renewal of the charge to Timothy, ver. 18. And of Hymenæus and Alexander, ver. 19, 20.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First Epistle of Paul the Apostle to Timothy
In order to find out who this person was, it will be necessary to consult the Acts of the Apostles, where the first mention is made of him; and by collating what is there said with certain passages in the epistle, we shall find who he was, and the probable time in which the epistle was addressed to him.
Paul and Barnabas, in the course of their first apostolic journey among the Gentiles, came to Lystra, a city of Lycaonia, where they preached the Gospel for some time, and, though persecuted, with considerable success. See Act 14:5, Act 14:6. It is very likely that here they converted to the Christian faith a Jewess named Lois, with her daughter Eunice, who had married a Gentile, by whom she had Timothy, and whose father was probably at this time dead; the grandmother, daughter, and son living together.
Compare Act 16:1-3 with Ti2 1:5. It is likely that Timothy was the only child; and it appears that he had been brought up in the fear of God, and carefully instructed in the Jewish religion by means of the Holy Scriptures. Compare Ti2 1:5 with Ti2 3:15. It appears, also, that this young man drank into the apostle's spirit, became a thorough convert to the Christian faith, and that a very tender intimacy subsisted between St. Paul and him.
When the apostle came from Antioch, in Syria, the second time to Lystra, he found Timothy a member of the Church, and so highly reputed and warmly recommended by the Church in that place, that St. Paul took him to be his companion in his travels. Act 16:1-3. From this place we learn that, although Timothy had been educated in the Jewish faith, he had not been circumcised, because his father, who was a Gentile, would not permit it. When the apostle had determined to take him with him, he found it necessary to have him circumcised, not from any supposition that circumcision was necessary to salvation, but because of the Jews, who would neither have heard him nor the apostle had not this been done: the Gospel testimony they would not have received from Timothy, because a heathen; and they would have considered the apostle in the same light, because he associated with such. See the notes on Act 16:3.
It is pretty evident that Timothy had a special call of God to the work of an evangelist, which the elders of the Church at Lystra knowing, set him solemnly apart to the work by the imposition of hands; Ti1 4:14. And they were particularly led to this by several prophetic declarations relative to him, by which his Divine call was most clearly ascertained. See Ti1 1:18, and Ti1 3:14. Some think that, after this appointment by the elders, the apostle himself laid his hands on him, not for the purpose of his evangelical designation, but that he might receive those extraordinary gifts of the Holy Spirit so necessary in those primitive times to demonstrate the truth of the Gospel. See Ti2 1:6, Ti2 1:7. Yet, it is likely that Timothy had not two ordinations; one by the elders of Lystra, and another by the apostle; as it is most probable that St. Paul acted with that πρεσβυτεριον or eldership mentioned Ti1 4:14, among whom, in the imposition of hands, he would undoubtedly act as chief.
Timothy, thus prepared to be the apostle's fellow laborer in the Gospel, accompanied him and Silas when they visited the Churches of Phrygia, and delivered to them the decrees of the apostles and elders at Jerusalem, freeing the Gentiles from the law of Moses, as a term of salvation. Having gone through these countries, they at length came to Troas, where Luke joined them; as appears from the phraseology of his history, Act 16:10, Act 16:11, etc. In Troas a vision appeared to Paul, directing them to go into Macedonia. Loosing therefore from Troas, they all passed over to Neapolis; and from thence went to Philippi, where they converted many, and planted a Christian Church. From Philippi they went to Thessalonica, leaving Luke at Philippi; as appears from his changing the phraseology of his history at Act 16:40. We may therefore suppose, that at their departing they committed the converted at Philippi to Luke's care. In Thessalonica they were opposed by the unbelieving Jews, and obliged to flee to Berea, whither the Jews from Thessalonica followed them. To elude their rage, Paul, who was most obnoxious to them, departed from Berea by night to go to Athens, leaving Silas and Timothy at Berea. At Athens, Timothy came to the apostle and gave him such an account of the afflicted state of the Thessalonian brethren, as induced him to send Timothy back to comfort them. After that Paul preached at Athens, hut with so little success that he judged it proper to leave Athens and go forward to Corinth, where Silas and Timothy came to him, and assisted in converting the Corinthians. And when he left Corinth they accompanied him, first to Ephesus, then to Jerusalem, and after that to Antioch, in Syria. Having spent some time in Antioch, Paul set out with Timothy on his third apostolical journey; in which, after visiting all the Churches of Galatia and Phrygia, in the order in which they had been planted, they came to Ephesus the second time, and there abode for a considerable time. In short, from the time Timothy first joined the apostle, as his assistant, he never left him except when sent by him on some special errand. And by his affection, fidelity, and zeal, he so recommended himself to all the disciples, and acquired such authority over them, that Paul inserted his name in the inscription of several of the letters which he wrote to the Churches, to show that their doctrine was one and the same. His esteem and affection for Timothy the apostle expressed still more conspicuously, by writing to him those excellent letters in the canon which bear his name; and which have been of the greatest use to the ministers of the Gospel ever since their publication, by directing them to discharge all the duties of their function in a proper manner.
The date of this epistle has been a subject of much controversy, some assigning it to the year 56, which is the common opinion; and others to 64 or 65. A great balance of probability appears to be in favor of this later date; and it appears to me that the arguments of Drs. Macknight and Paley are decisive in favor of the later date. The former, in his preface, gives a very clear view of the question.
In the third verse of the first chapter of this epistle the apostle says: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do; that thou mayest charge some not to teach differently." From this it is plain,
1. That Timothy was in Ephesus when the apostle wrote his first letter to him;
2. That he had been left there by the apostle, who at parting with him entreated him to abide at Ephesus;
3. That this happened when Paul was going from Ephesus to Macedonia; and,
4. That he had entreated Timothy to abide in Ephesus, for the purpose of charging some teachers in that Church not to teach differently from the apostles.
In the history of the Acts of the Apostles there is no mention of Paul's going from Ephesus to Macedonia but once; viz. after the riot of Demetrius, Act 20:1, for which reason Theodoret, among the ancients, and among the moderns, Estius, Baronius, Capellus, Grotius, Lightfoot, Salmasius, Hammond, Witsius, Lardner, Pearson, and others, have given it as their opinion, that the apostle speaks of that journey in his First Epistle to Timothy. Yet, if I am not mistaken, the following circumstance will show their opinion to be ill founded: -
1. When the apostle went from Ephesus to Macedonia, as related Act 20:1, Timothy was not in Ephesus, having gone from that city into Macedonia with Erastus by the apostle's direction; Act 19:22. And in the First Epistle to the Corinthians, which was written after Timothy's departure from Ephesus, we are informed that he was to go from Macedonia to Corinth. Co1 4:17 : "I have sent to you Timothy." Co1 16:10, Co1 16:11 : "If Timothy be come, take care that he be among you without fear. Send him forward in peace, that he may come to me, for I expect him with the brethren." But before Timothy returned from Corinth, the apostle left Ephesus and went into Macedonia, where the brethren above mentioned met him, Co2 2:12, Co2 2:13, having Timothy in their company; as is plain from his joining the apostle in his Second Epistle to the Corinthians, which all agree was written from Macedonia, immediately after the brethren from Corinth gave the apostle an account of the success of his first letter. Wherefore, since Timothy was not in Ephesus when the apostle left the city after the riot, it could not be the occasion on which the apostle said to him: "As I entreated thee to abide in Ephesus, when going into Macedonia, so do." But the journey into Macedonia, of which he speaks, must have been some other journey not mentioned in the Acts. To remove this difficulty we are told that Timothy returned from Corinth to the apostle be lore his departure from Ephesus, and that he was left there after the riot; but that something happened, which occasioned him to follow the apostle into Macedonia; that there he joined him in writing his Second Epistle to the Corinthians; and, having finished his business in Macedonia, he returned to Ephesus and abode there, agreeably to the apostle's request. But as these suppositions are not warranted by the history of the Acts, Timothy's joining the apostle in his Second Epistle to the Corinthians may still be urged as a proof that he came with the brethren directly from Corinth to Macedonia. Farther, that Timothy did not go from Macedonia to Ephesus after joining the apostle in his Second Epistle to the Corinthians, but returned with him to Corinth to receive the collections, is, I think, plain from Act 20:4, where he is mentioned as one of those who accompanied Paul from Corinth to Jerusalem with the collections.
2. When the apostle wrote his First Epistle to Timothy, "he hoped to come to him soon," Ti1 3:14; but from the history of the Acts it is certain that in no letter written to Timothy after the riot, till his first confinement in Rome, could the apostle say that he hoped to come to him soon. He could not say so in any letter written from Troas, the first place he stopped at after leaving Ephesus; for at that time he was going into Macedonia and Achaia to receive the collections for the poor from the Churches in these provinces. Neither could he say so after writing his Second Epistle to the Corinthians from Macedonia; for in that epistle he told the Corinthians he was coming to them with the Macedonian brethren, who were commissioned to attend him in his voyage to Jerusalem, with the collections, Co2 9:4, and that he meant to sail directly from Corinth to Judea, Co2 1:16. As little could he write to Timothy that he hoped to come to him soon, when he altered his resolution on the occasion of the lying in wait of the Jews, and returned into Macedonia, Act 20:3. For he was then in such haste to be in Jerusalem on the day of pentecost, that when he came to Miletus, instead of going to Ephesus, he sent for the elders of that Church to come to him, Act 20:16, Act 20:17. When he arrived in Judea, he could not write that he hoped to come to Ephesus soon, for he was imprisoned a few days after he went up to Jerusalem; and having continued two years in prison at Caesarea, he was sent bound to Rome, where likewise being confined, he could not, till towards the conclusion of that confinement, write to Timothy that he hoped to come to him soon. And even then he did not write his First Epistle to Timothy, for Timothy was with him at the conclusion of his confinement, Phi 2:19, Phi 2:23.
3. From the first epistle we learn that the following were the errors Timothy was left in Ephesus to oppose:
1. Fables invented by the Jewish doctors to recommend the observance of the law of Moses as necessary to salvation.
2. Uncertain genealogies, by which individuals endeavored to trace their descent from Abraham, in the persuasion that they would be saved, merely because they had Abraham for their father.
3. Intricate questions and strifes about some words in the law; perverse disputings of men of corrupt minds, who reckoned that which produced most gain to be the best kind of godliness.
4. Oppositions of knowledge, falsely so named.
But these errors had not taken place in the Ephesian Church before the apostle's departure; for in his charge to the Ephesian elders at Miletus, he foretold that the false teachers were to enter in among them after his departing. Act 20:29, Act 20:30 : "I know that after my departing, shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them." The same thing appears from the two epistles which the apostle wrote to the Corinthians; the one from Ephesus before the riot of Demetrius, the other from Macedonia after that event; and from the epistle which he wrote to the Ephesians themselves from Rome, during his confinement there. For in none of these letters is there any notice taken of the above mentioned errors, as subsisting among the Ephesians at the time they were written; which cannot be accounted for on supposition that they were prevalent in Ephesus when the apostle went into Macedonia after the riot. I am therefore of opinion that the first to Timothy, in which the apostle desired him to abide in Ephesus for the purpose of opposing the Judaizers and their errors, could not be written either from Troas or from Macedonia after the riot, as those who contend for the early date of the epistle suppose; but it must have been written some time after the apostle's release from confinement in Rome, when no doubt he visited the Church at Ephesus, and found the Judaizing teachers there busily employed in spreading their pernicious errors.
4. In the first Epistle to Timothy the same sort of persons, doctrines, and practices, are reprobated, which are condemned in the second. Compare Ti1 4:1-6 with Ti2 3:1-5; and Ti1 6:20 with Ti2 2:14; and Ti1 6:4 with Ti2 2:16. The same commands, instructions, and encouragements are given to Timothy in the first epistle as in the second. Compare Ti1 6:13, Ti1 6:14, with Ti2 4:1-5. The same remedies for the corruptions which had taken place among the Ephesians are prescribed in the first epistle as in the second. Compare Ti1 4:14 with Ti2 1:6, Ti2 1:7; and as in the second epistle, so in the first, every thing is addressed to Timothy as superintendent both of the teachers and of the laity in the Church at Ephesus; all which, I think, imply that the state of things among the Ephesians was the same when the two epistles were written; consequently that the first epistle was written only a few months before the second, and not long before the apostle's death.
These arguments appeared so convincing to Pearson, Le Clerc, L'Enfant, Cave, Fabricius, Mill, Whitby, and others, that they were unanimously of opinion Timothy was left by the apostle in Ephesus as he went into Macedonia, not after the riot of Demetrius, but after he was released from his first confinement at Rome. And from that circumstance they infer that he did not write his first epistle till some time in the end of the year 64, or in the beginning of 65. I think it was written from Nicopolis.
To the late date of this first epistle, there are three plausible objections which must not be overlooked: -
1. It is thought that, if the First Epistle to Timothy was written after the apostle's release, he could not with any propriety have said to Timothy, Ti1 4:12 : "Let no man despise thy youth;" but it is replied: That Servius Tullius, in classing the Roman people, as Aulus Gellius relates, lib. x. c. 28, divided their age into three periods: Childhood he limited to the age of seventeen; youth, from that to forty-six; and old age, from that to the end of life. Now, supposing Timothy to have been eighteen years old, a.d. 50, when he became Paul's assistant, he would be no more than 32, a.d. 64, two years after the apostle's release, when it is supposed this epistle was written. Wherefore, being then in the period of life which, by the Greeks as well as the Roman, was considered as youth, the apostle with propriety might say to him, Let no man despise thy youth.
2. When the apostle touched at Miletus, in his voyage to Jerusalem with the collections, the Church at Ephesus had a number of elders, that is, of bishops and deacons, who came to him at Miletus, Act 20:17. It is therefore asked: What occasion was there in an epistle written after the apostle's release, to give Timothy directions concerning the ordination of bishops and deacons, in a Church where there were so many elders already? The answer is: The elders who came to the apostle at Miletus in the year 58 may have been too few for the Church at Ephesus, in her increased state, in the year 65. Besides, false teachers had then entered, to oppose whom more bishops and deacons might be needed than were necessary in the year 58; not to mention that some of the first elders having died, others were wanted to supply their places.
3. Because the apostle wrote to Timothy that "he hoped to come to him soon," Ti1 3:14, it is argued that the letter in which this is said must have been written before the apostle said to the Ephesian elders, Act 20:25 : "I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more." But if, by this, the First Epistle to Timothy is proved to have been written before the apostle's interview with the elders at Miletus, his Epistles to the Philippians, to the Hebrews, and to Philemon, in which he promised to visit them, must likewise have been written before the interview; in regard, his declaration respected the Philippians, the Hebrews, and Philemon, as well as the Ephesians; for they certainly were persons among whom the apostle had gone preaching the kingdom of God. Yet no commentator ever thought the epistles above mentioned were written to them before the apostle's interview with the Ephesian elders; on the contrary, it is universally acknowledged that these epistles were written four years after the interview; namely, during the apostle's first imprisonment at Rome. Wherefore, when he told the Ephesian elders that they, and his other converts, among whom he had gone preaching the kingdom of God, should see his face no more, as it was no point either of faith or practice which he spake, he may well be supposed to have declared nothing but his own opinion, resulting from his fears. He had lately escaped the rage of the Jews, who laid wait for him in Cenchrea to kill him, Act 20:3. This, with their fury on former occasions, filled him with such anxiety that, in writing to the Romans from Corinth; he requested them "to strive together with him in their prayers that he might be delivered from the unbelieving in Judea;" Rom 15:30, Rom 15:31. Farther, that in his own speech to the Ephesian elders the apostle only declared his own persuasion, dictated by his fears, and not any suggestion of the Spirit, I think plain from what he had said immediately before, Act 20:22, Act 20:23 : "Behold, I go bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." Wherefore, although his fears were happily disappointed, and he actually visited the Ephesians after his release; his character as an inspired apostle is not hurt in the least, if, in saying he knew they should see his face no more, he declared, as I have said, his own persuasion only, and no dictate of the Holy Ghost.
Dr. Paley's arguments are the same in substance; but he does not mention Dr. Macknight, who wrote before him, and whose work he must have seen.
The principal difficulty in this opinion is, that it necessarily implies that St. Paul visited Ephesus after his liberation at Rome; which appears so contrary to what he said to the Ephesian Church, that they should see his face no more. Dr. Paley, however, finds some farther presumptive evidences that the apostle must have visited Ephesus. The Epistles to the Philippians and to Philemon were written while the apostle was a prisoner at Rome; to the former he says: "I trust in the Lord, that I also myself shall come shortly;" and to the latter, who was a Colossian, he gives this direction: "But withal, prepare me also a lodging, for I trust that through your prayers I shall be given unto you." An inspection of the map will show us that Colosse was a city of Asia Minor, lying eastward, and at no great distance from Ephesus; Philippi was on the other, i.e. the western, side of the Aegean Sea. Now if the apostle executed his purpose, and came to Philemon at Colosse soon after his liberation, it cannot be supposed that he would omit to visit Ephesus, which lay so near it, and where he had spent three years of his ministry. As he was also under a promise to visit the Church at Philippi shortly, if he passed from Colosse to Philippi he could hardly avoid taking Ephesus in his way. See Paley's Horae Paulinae, page 293. This, taken in connection with the preceding arguments, can leave little doubt that the date of this epistle must be referred to a time subsequent to St. Paul's liberation from Rome, and consequently to the end of the year 64, or the beginning of the year 65.

Paul's salutation to Timothy, Ti1 1:1, Ti1 1:2. For what purpose he had left him at Ephesus, Ti1 1:3. What the false apostles taught in opposition to the truth, Ti1 1:4-7. The true use of the law, Ti1 1:8-11. He thanks God for his own conversion, and describes his former state, Ti1 1:12-17. Exhorts Timothy to hold fast faith and a good conscience, and speaks of Hymeneus and Alexander who had made shipwreck of their faith, Ti1 1:18-20.

Albert Barnes: Notes on the Bible - 1834
Introduction to 1 Timothy
Section 1. Notices of the Life of Timothy
Nearly all that can now be known of Timothy is to be learned from the New Testament. He was a native of either Derbe or Lystra, but it is not certainly known which Act 16:1. Paul found him there on his visit to those places, and does not appear to have been acquainted with him before. His mother, whose name was Eunice, was a Jewess, and was pious, as was also his grandmother, Lois Ti2 1:3. His father was a Greek, but was evidently not unfriendly to the Jewish religion, because Timothy had been carefully trained in the Scriptures Ti2 3:15. Paul came to Derbe and Lystra. and became acquainted with Timothy, about 51 or 52 a. d., but there is no method now of ascertaining the exact age of Timothy at that time, though there is reason to think that he was then a youth Ti1 4:12. It would seem, also, that he was a youth of uncommon hope and promise, and that there had been some special indications that he would rise to distinction as a religious man, and would exert an extended influence in favor of religion Ti1 1:18. At the time when Paul first met with Timothy, he was a "disciple," or a Christian convert; but the means which had been used for his conversion are unknown. Timothy's mother had been before converted to the Christian faith Act 16:1, and Timothy was well known to the Christians in the neighboring towns of Lystra and Iconium. The gospel had been preached by Paul and Barnabas, in Iconium, Derbe, and Lystra, some six or seven years before it is said that Paul met with Timothy Act 16:1, and it is not improbable that this youth had been converted in the interval.
Several things appear to have combined to induce the apostle to introduce him into the ministry, and to make him a traveling companion. His youth; his acquaintance with the Holy Scriptures; the "prophecies which went before on him;" his talents; his general reputation in the church, and, it would seem also, his amiableness of manners, adapting himself to be an agreeable companion. attracted the attention of the apostle, and led Paul to desire that he might be a fellow-laborer with him. To satisfy the prejudices of the Jews, and to pRev_ent any possible objection which might be made against his qualifications for the ministerial office, Paul circumcised him Act 16:3, and Timothy was ordained to the office of the ministry by "the laying on of the hands of the presbytery" Ti1 4:14. When this ordination occurred is not known, but it is most probable that it was before Timothy went on his travels with Paul, since it is known that Paul was present on the occasion, and took a leading part in the transaction Ti2 1:6.
Having joined Paul and Silas, Timothy accompanied them on a visit to the congregations of Phrygia and Galatia, in which they delivered them the decrees to keep which had been ordained at Jerusalem; Act 16:4 following. Having done this, they endeavored to go together into Bythinia, a province of Asia Minor, on the northwest, but were pRev_ented; and they then went into Mysia, and to the towns of Troas; Act 16:8. Here Luke appears to have joined them, and from this place, in obedience to a vision which appeared to Paul, they went into Macedonia, and preached the gospel first at Philippi, where they established a church. In this city Paul and Silas were imprisoned; but it is remarkable that nothing is said of Timothy and Luke, and it is not known whether they shared in the sufferings of the persecution there or not. Everything, however, renders it probable that Timothy was with them at Philippi, as he is mentioned as having started with them to go on the journey Act 16:3; and, since we find Timothy at Berea, after the apostle had been released from prison, and had preached at Thessalonica and Berea Act 17:14. From this place Paul was conducted to Athens, but left an injunction for Silas and Timothy to join him there as soon as possible. This was done; - but when Timothy had come to Athens, Paul felt it to be important that the church at Thessalonica should be visited and comforted in its afflictions, and being pRev_ented from doing it himself, he sent Timothy, at great personal inconvenience, back to that church. Having discharged the duty there, he rejoined the apostle at Corinth Act 18:5, from which place the First Epistle to the Thessalonians was written; see the introduction to 1 Thessalonians and the notes on Th1 1:1, and Th1 3:2. These transactions occurred about 52 ad.
Paul remained at Corinth for a year and a half Act 18:11, and it is probable that Timothy and Silas continued with him; see Th2 1:1. From Corinth he sailed for Syria, accompanied by Priscilla and Aquila, whom he appears to have left on his way at Ephesus; Act 18:18-19, Act 18:26. Whether Timothy and Silas accompanied him is not mentioned, but we find Timothy again with him at Ephesus, after he had been to Caesarea and Antioch, and had returned to Ephesus; Act 18:22; Act 19:1, Act 19:22. From Ephesus, he sent Timothy and Erastus to Macedonia Act 19:22, but for what purpose, or how long they remained, is unknown. From Co1 4:17, it appears that Paul expected that on this journey Timothy would stop at Corinth, and would give the church there instructions adapted to its situation. Paul continued in Ephesus until he was compelled to depart by the tumult caused by Demetrius, when he left and went to Macedonia; Acts 20.
Whether Timothy, during the interval, had returned to Ephesus from Macedonia, is not expressly mentioned in the history; but such a supposition is not improbable. Paul, during the early part of his residence in Ephesus, appears to have labored quietly Act 19:9-10; and Timothy was sent away before the disturbances caused by Demetrius; Act 19:22. Paul designed to follow him soon, and then to go to Jerusalem, and then to Rome; Act 19:21. Paul Act 20:31 was in Ephesus in all for about three years; and it is not unreasonable to suppose that he remained there after Timothy was sent to Macedonia long enough for him to go and to return to him again. If so, it is possible that when Paul himself went away, he left Timothy there in his place; compare Ti1 1:3. It has been the general opinion that the First Epistle to Timothy was written at this time, either when the apostle was on his way to Macedonia, or while in Macedonia. But this opinion has not been unquestioned.
The departure of Paul for Macedonia occurred about 58 or 59 a. d. In Act 20:4, Timothy is again mentioned as accompanying Paul, after he had remained in Greece three months, on the route to Syria through Macedonia. He went with him, in company with many others, into "Asia." Going before Paul, they waited for him at Troas Act 20:5, and thence doubtless accompanied him on his way to Jerusalem. It was on this occasion that Paul delivered his farewell charge to the elders of the church of Ephesus at Miletus Act 20:17. When in Macedonia, Paul wrote the Second Epistle to the Corinthians, and Timothy was then with him, for Paul unites in the salutations; Co2 1:1. Timothy was also with the apostle on this journey at Corinth, when from that city he wrote his Epistle to the Romans; Rom 16:21.
The subsequent events of the life of Timothy are less known. It does not appear from the Acts of the Apostles, that Timothy was with Paul during his two years' imprisonment at Caesarea, nor during his voyage to Rome. It is certain, however, that he was at Rome with the apostle when he wrote the epistles to the Philippians, to the Colossians, and to Philemon; Phi 1:1; Col 1:1; Plm 1:1; From Heb 13:23 it appears also, that Timothy had been with the apostle there, but that when the Epistle was written he was absent on some important embassy, and that Paul was expecting his speedy return; see notes on that verse. Between the first and second imprisonment of Paul at Rome, no mention is made of Timothy, nor is it known where he was, or whether he accompanied him in his travels or not. When he was imprisoned there the second time, he wrote the Second Epistle to Timothy, in which he desires him to come to Rome, and bring with him several things which he had left at Troas; Ti2 4:9-13, Ti2 4:21. If Timothy went to Rome, agreeably to the request of the apostle, it is probable that he was a witness there of his martyrdom.
In regard to the latter part of the life of Timothy, there is nothing which can be depended upon. It has been the current opinion, derived from tradition, that he was "Bishop" of Ephesus; that he died and was buried there; and that his bones were subsequently removed to Constantinople. The belief that he was "Bishop" of Ephesus rests mainly on the "subscription" to the Second Epistle to Timothy - which is no authority whatever (see notes on that subscription). On the question whether he was an episcopal prelate at Ephesus, the reader may consult my "Enquiry into the Organization and Government of the Apostolic Church," pp. 88-107. The supposition that he died at Ephesus, and was subsequently removed to Constantinople, rests on no certain historical basis.
Timothy was long the companion and the friend of the apostle Paul, and is often mentioned by him with affectionate interest. Indeed there seems to have been not one of his fellow-laborers to whom he was so warmly attached; see Ti1 1:2, Ti1 1:18; Ti2 1:2; Ti2 2:1; Co1 4:17, where he calls him "his own son," and "his beloved son" Ti2 1:4, where he expresses his earnest desire to see him, and makes a reference to the tears which Timothy shed at parting from him; - Co1 16:10-11, where he bespeaks for him a kind reception among the Corinthians; - Co1 16:10; Rom 16:21; Th1 3:2, where he speaks of his fidelity, of his usefulness to him in his labors, and of the interest which he took in the churches which the apostle had established.
Section 2. When and Where the Epistle Was Written
The subscription at the close of the epistle states that it was written from Laodicea. But these subscriptions are of no authority, and many of them are false; see notes at the end of 1 Corinthians. There has been much diversity of opinion in regard to the time when this epistle was written, and of course in regard to the place where it was composed. All that is certain from the epistle itself is, that it was addressed to Timothy at Ephesus, and that it was soon after Paul had left that city to go to Macedonia; Ti1 1:3. Paul is mentioned in the Acts as having been at Ephesus twice: Act 18:19-23; 19:1-41. After his first visit there, he went directly to Jerusalem, and of course it could not have been written at that time. The only question then is, whether it was written when Paul left the city, having been driven away by the excitement caused by Demetrius Act 20:1, or whether he visited Ephesus again on some occasion after his first imprisonment at Rome, and of course after the narrative of Luke in the Acts of the Apostles closes. If on the former occasion, it was written about the year 58 or 59; if the latter, about the year 64 or 65 a. d. Critics have been divided in reference to this point, and the question is still unsettled, and it may be impossible to determine it with entire certainty.
Those who have maintained the former opinion, among others, are Theodoret, Benson, Zachariae, Michaelis, Schmidt. Koppe, Planck, Grotius Lightfoot, Witsius, Lardner, Hug, and Prof. Stuart. The latter opinion, that it was written subsequently to the period of Paul's first imprisonment at Rome, is maintained by Paley, Pearson, L'Enfant, LeClerc, Cave, Mill, Whitby, Macknight, and others.
An examination of the reasons in favor of each of these opinions in regard to the date of the epistle, may be found in Paley's Horae Paul.; Macknight; Hug's Intro., and Koppe, Prolegomena.
The theory of Eichhorn, which is unique, and which is supported by some ingenious and plausible, but not conclusive reasoning, may be seen in his Einleitung in das neue Test. 3 B. 314-352.
In the diversity of opinion which pRev_ails about the time when the epistle was written, it is impossible to determine the question in such a manner as to leave no room for doubt. After the most careful examination which I have been able to give to the subject, however, it seems to me that the former opinion is correct, that it was written soon after Paul was driven from Ephesus by the tumult caused by Demetrius, as recorded in Acts 19; Act 20:1. The reasons for this opinion are briefly these:
1. This is the only record that occurs in the New Testament of the apostle's having gone from Ephesus to Macedonia; see above. It is natural, therefore, to suppose that this is referred to in Ti1 1:3, unless there is some insuperable difficulty in the way.
2. There is no certain evidence that Paul visited the church at Ephesus after his first imprisonment at Rome. It is certainly possible that he did, but there is no record of any such visit in the New Testament, nor any historical record of it elsewhere. If there had been such a visit after his release, and if this epistle was written then, it is remarkable that the apostle does not make any allusion to his imprisonment in this epistle, and that he does not refer at all to his own escape from this danger of death at Rome; compare Ti2 4:16-17.
3. The supposition that the epistle was written at the time supposed, agrees better with the character of the epistle, and with the design for which Timothy was left at Ephesus, than the others. It is manifest from the epistle that the church was in some respects in an unsettled condition, and it would seem also that one part of the duty of Timothy there was to see that it was placed under a proper organization. This Paul had evidently proposed to accomplish himself, but it is clear from Ti1 1:3, that he left his work unfinished, and that he gave what he had proposed to do into the hands of Timothy to be perfected. After the first imprisonment of Paul at Rome, however, there is every reason to suppose that the church was completely organized. Even when Paul went from Macedonia to Jerusalem Acts 20, there were "elders" placed over the church at Ephesus, whom Paul assembled at Miletus, and to whom he gave his parting charge, and his final instructions in regard to the church.
4. At the time when Paul wrote this epistle, Timothy was a young man - a youth; Ti1 4:12. It is true, that if he was somewhere about twenty years of age when he was introduced into the ministry, as has been commonly supposed, this language would not he entirely inappropriate, even after the imprisonment of Paul, but still the language would more properly denote one somewhat younger than Timothy would be at that time.
5. To this may be added the declaration of Paul in Ti1 3:14, that he "hoped to come to him shortly." This is an expression which agrees well with the supposition that he had himself been driven away before he had intended to leave; that he had left something unfinished there which he desired to complete, and that he hoped that affairs would soon be in such a state that he would be permitted to return. It may he also suggested, as a circumstance of some importance, though not conclusive, that when Paul met the elders of the church of Ephesus at Miletus, he said that he had no expectation of ever seeing them again. "And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more;" Act 20:25. I do not think that this is to be understood as an inspired prediction, affirming with absolute certainty that he never would see them again, but that he rather expressed his apprehensions that it would be so from the circumstances which then existed; Act 20:22-23. Still, this passage shows that when he uttered it he did not expect to visit Ephesus again, as he manifestly did when he wrote the epistle to Timothy.
These considerations seem so clear that they would leave no doubt on the mind, were it not for certain things which it seems to many impossible to reconcile with this supposition. The difficulties are the following:
1. That before Paul went to Macedonia, he had sent Timothy with Erastus before him Act 19:22, purposing to follow them at no distant period, and to pass through Macedonia and Achaia, and then to go to Jerusalem, and afterward to visit Rome; Act 19:21. As he had sent Timothy before him but so short a time before he left Ephesus, it is asked how Timothy could be left at Ephesus when Paul went himself to Macedonia? To this objection we may reply, that it is not improbable by any means that Timothy may have accomplished the object of his journey to Macedonia, and may have returned to the apostle at Ephesus before he was driven away. It does not appear, from the narrative, that Timothy was entrusted with any commission which would require a long time to fulfil it, nor that Paul expected that he would remain in Macedonia until he himself came. The purpose for which he sent Timothy and Erastus is not indeed mentioned, but it seems probable that it was with reference to the collection which he proposed to take up for the poor saints at Jerusalem; see notes on Act 19:21-22; compare Co1 16:1-6. If it was the purpose to prepare the churches for such a collection, it could not have required any considerable time, nor was it necessary that Timothy should remain long in a place; and it was natural also that he should return to the apostle at Ephesus and apprize him of what he had done, and what was the prospect in regard to the collection. It has been clearly shown by Hug (Introduction to the New Testament, sections 104, 109), that such a journey could easily have been made during the time which the apostle remained at Ephesus after he had sent Timothy and Erastus to Macedonia.
2. The next objection - and one which is regarded by Paley as decisive against the supposition that the epistle was written on this occasion - is, that from the Second Epistle to the Corinthians Co2 1:1, it is evident that at the time in which this epistle is supposed to have been written, Timothy was with the apostle in Macedonia. The second epistle to the Corinthians was undoubtedly written during this visit of Paul to Macedonia, and at that time Timothy was with him; see the Introduction to 2 Corinthians, section 3. How then can it be supposed that he was at Ephesus? Or how can this fact be reconciled with the supposition that Timothy was left there, and especially with the declaration of Paul to him Ti1 3:14, that he "hoped to come to him shortly?" That Paul expected that Timothy would remain at Ephesus, at least for some time, is evident from Ti1 3:15, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God;" and from Ti1 4:13, "Till I come, give attendance to reading, to exhortation, to doctrine." The only solution of this difficulty is, that Timothy had left Ephesus, and had followed the apostle into Macedonia; and the only question here is, whether, since the apostle designed that he should remain at Ephesus, and expected himself to return and meet him there, Timothy would be likely to leave that place and go to Macedonia. It is certain that the history in the Acts does not make this record, but that is no material objection - since it cannot be supposed that every occurrence in the travels of the apostles was recorded. But there are two or three circumstances which may render the supposition that Timothy, either by the concurrence, or by the direction of Paul, privately communicated to him, may have left Ephesus sooner than was at first contemplated, and may have rejoined him in Macedonia.
(1) one is, that the main business which Timothy was appointed to perform at Ephesus - to give a solemn charge to certain persons there to teach no other doctrine but that which Paul taught Ti1 1:3 - might have been speedily accomplished. Paul was driven away in haste, and as he had not the opportunity of doing this himself as he wished, he left Timothy in charge of it. But this did not require, of necessity, any considerable time.
(2) another is, that the business of appointing suitable officers over the church there, might also have been soon accomplished. In fact, the church there is known to have been supplied with proper officers not long after this, for Paul sent from Miletus for the elders to meet him there on his way to Jerusalem. This remark is made in accordance with the opinion that a part of the work which Timothy was expected to perform there was to constitute proper officers over the church. But there is no proof that that was a part of his business. It is not specified in what Paul mentions, in Ti1 1:3, as the design for which he was left there, and it is hardly probable that the apostle would have spent so long a time as he did in Ephesus nearly three years Act 20:31 - without having organized the church with proper officers. Besides, the address of Paul to the elders at Miletus implies that they had received their appointment before he left them; see Acts 20:18-35, particularly Act 20:35. The instructions to Timothy in this Epistle about the proper qualifications of the officers of the church, do not prove that he was then to appoint officers at Ephesus, for they are general instructions, having no particular reference to the church there, and designed to guide him in his work through life. There is, therefore, nothing in the duties which Timothy was to perform at Ephesus which would forbid the supposition that he may have soon followed the apostle into Macedonia.
(3) It appears that though Paul may have intended, if possible, to visit Ephesus on his way to Jerusalem, in accordance with Ti1 3:14-15; Ti1 4:13, yet, if that had been his intention, he subsequently changed his mind, and found it necessary to make other arrangements. Thus it is said Act 20:16, that "Paul had determined to sail by Ephesus, because he would not spend the time in Asia:" that is, he had resolved to sail past Ephesus without visiting it. It would seem probable also, that this resolution had been formed before he left Macedonia, for it is said that he "had determined" it (ἔκρινεν ekrinen), and if so, there is no improbability in supposing that he had in some way caused it to be intimated to Timothy that he wished him to leave Ephesus and join him before he left Macedonia.
(4) in fact, and in accordance with this supposition, we find Timothy with Paul when he went on that occasion into "Asia;" Act 20:4-5. These considerations render it probable that the epistle was written to Timothy soon after Paul left Ephesus to go into Macedonia after the tumult excited by Demetrius. As Paul was driven away unexpectedly, and when he had not completed what he designed to do there, nothing is more natural than the supposition that he would embrace the earliest opportunity to give suitable instructions to Timothy, that he might know how to complete the work.
Section 3. The Occasion and Design of the Epistle
This is specified in Ti1 1:3. Paul had gone into Macedonia, having been suddenly driven away from Ephesus, before he had entirely done what he had designed to do there. He left Timothy there to "charge some that they teach no other doctrine;" that is, no other doctrine than that which he had himself taught when there. It is clear, from this, that there were certain errors pRev_ailing there which Paul thought it of the highest importance to have corrected. In regard to those errors, see the introduction to the Epistle to the Ephesians, and the Epistle to the Colossians. Some of the circumstances which gave occasion to this epistle can be gathered from the history in the Acts of the Apostles; others can be derived from the epistle itself. From these sources of information we learn the following things in reference to the state of the church in Ephesus, which made it proper that Timothy should be left there, and that these instructions should be given him to regulate his conduct.
(1) there was much opposition to the apostle Paul from the Jews who resided there; Act 19:8-9.
(2) there were in the church teachers who endeavored to enforce the maxims of the Jewish law, and to represent that law as binding on Christians; Ti1 1:6-7.
(3) some of the Jews residing there were addicted to exorcism, and endeavored to make use of Christianity and the name of Jesus to promote their selfish ends; Act 19:14; compare Ti1 1:4.
(4) the Jewish teachers laid great stress on genealogies and traditions. and were much given to debates about various questions connected with the law; Ti1 1:4-6,
(5) There were erroneous views pRev_ailing respecting the rights of women, and the place which they ought to occupy in the church: Ti1 2:8-15.
(6) the organization of the officers of the church had not been effected as Paul wished it to be. It is probable that some of the officers had been appointed, and that some instructions had been given to them in regard to their duties, but the whole arrangement had not been completed; Ti1 3:4;
(7) There were certain questions in regard to the proper treatment of widows which had not yet been determined; 1 Tim. 5.
(8) the apostle in his preaching had inculcated benevolent principles, and had asserted the natural equality of all men, and it would seem that certain persons had taken occasion from this to excite a spirit of discontent and insubordination among those who were servants.
The doctrine seems to have been advanced, that, as all men were equal, and all had been redeemed by the same blood, therefore those who had been held in bondage were free from all obligation to serve their masters. There were those evidently who sought to excite them to insurrection; to break down the distinctions in society, and to produce a state of insubordination and disorder; 1 Tim. 6; compare Eph 6:5-10; Col 3:22; Col 4:2.
Such appears to have been the state of things when the apostle was compelled suddenly to leave Ephesus. He had hitherto directed the affairs of the church there mainly himself, and had endeavored to correct the errors then pRev_ailing, and to establish the church on a right foundation. Matters appear to have been tending to the desired result; religion was acquiring a strong hold on the members of the church Act 19:18-20; error was giving way; the community was becoming more and more impressed with the value of Christianity; the influence of idolatry was becoming less and less Act 19:23, and the arrangements for the complete organization of the church were in progress. Such was the promising state of things in these respects that the apostle hoped to be able to leave Ephesus at no very distant period, and had actually made arrangements to do it; Act 19:21. But his arrangements were not quite finished, and before they were completed, he was compelled to leave by the tumult excited by Demetrius. He left Timothy, therefore, to complete the arrangements, and, in this first epistle, gave him all the instructions which were necessary to guide him in that work.
This view of the state of things in Ephesus at the time when the apostle was constrained to leave it, will enable us to understand the drift of the epistle, and the reasons why the various topics found in it were introduced. At the same time, the instructions are of so general a character that they would be an invaluable guide to Timothy not only at Ephesus, but through his life; and not only to him, but to all the ministers of the gospel in every age and land. A more detailed view of these topics will be furnished in the analysis prefixed to the several chapters of the epistle.
The Epistles to Timothy and Titus occupy a very important place in the New Testament, and without them there would be a manifest and most material defect in the volume of inspiration. Their canonical authority has never been questioned by the great body of the church, and there is no doubt that they are the productions of the apostle Paul. If the various epistles which he wrote, and the various other books of the New Testament; be attentively examined, it will be found that each one is designed to accomplish an important object, and that if anyone were removed a material chasm would be made. Though the removal of anyone of them would not so impair the volume of the New Testament as to obscure any essential doctrine, or pRev_ent our obtaining the knowledge of the way of salvation from the remainder, yet it would mar the beauty and symmetry of the truth, and would render the system of instruction defective and incomplete.
This is true in regard to the epistles to Timothy and Titus, as it is of the other epistles. They fill a department which nothing else in the New Testament would enable us to supply, and without which instructions to man respecting redemption would be incomplete. They relate mainly "to the office of the ministry;" and though there are important instructions, of the Saviour himself respecting the office (mat 10; Mark 16, add elsewhere), and though in the address of Paul to the elders of Ephesus Acts 20, and in the Epistles to the Corinthians, there are invaluable suggestions respecting it, yet such is its importance in the organization of the church, that more full and complete instructions seem to be imperiously demanded. Those instructions are furnished in these epistles. They are as full and complete as we could desire in regard to the nature of the office, the qualifications for it, and the duties which grow out of it.
They are fitted not only to direct Timothy and Titus in the work to which they were specifically appointed, but to counsel the ministry in every age and in every land. It is obvious that the character and welfare of the church depend greatly, if not entirely, on the character of the ministry. The office of the ministry is God's great appointment for the preservation of pure religion, and for spreading it abroad through the world. The church adheres to the truth; is built up in faith; is distinguished for love, and purity, and zeal, in proportion as the ministry is honored, and shows itself qualified for its work. In every age corruption in the church has commenced in the ministry; and where the gospel has been spread abroad with zeal, and the church has arisen in her strength and beauty, it has been pre-eminently where God has sent down his Spirit in copious measures on those who have filled the sacred office. So important, then, is this office to the welfare of the church and the world, that it was desirable that full instructions should be furnished in the volume of Revelation in regard to its nature and design. Such instructions we have in these epistles, and there is scarcely any portion of the New Testament which the church could not better afford to part with than the Epistles to Timothy and Titus. Had the ministry always been such as these epistles contemplate; had they who have filled the sacred office always had the character and qualifications here described, we may believe that the church would have been saved from the strifes that have torn it, and that the pure gospel would long before this have been spread through the world.
But it is not to the ministry only that these Epistles are of so much value. They are of scarcely less importance to the church at large. Its vitality; its purity; its freedom from strife; its zeal and love and triumph in spreading the gospel, depend on the character of the ministry. If the church will prosper from age to age, the pulpit must be filled with a pious, learned, laborious, and devoted ministry, and one of the first cares of the church should be that such a ministry should be secured. This great object cannot better be attained than by keeping the instructions in these Epistles steadily before the minds of the members of the church; and though a large part of them is particularly adapted to the ministers of the gospel, yet the church itself can in no better way promote its own purity and prosperity than by a prayerful and attentive study of the Epistles to Timothy and Titus.

This chapter 1 Tim. 1 comprises the following subjects:
(1) The salutation to Timothy, in the usual manner in which Paul introduces his epistles; Ti1 1:1-2.
(2) the purpose for which he had left him at Ephesus; Ti1 1:3-4. It was that he might correct the false instructions of some of the teachers there, and especially, as it would seem, in regard to the true use of the law. They gave undue importance to somethings in the laws of Moses; they did not understand the true nature and design of his laws; and they mingled in their instructions much that was mere fable.
(3) the true use and design of the law; Ti1 1:5-11. It was to produce love not vain jangling. It was not made to fetter the conscience by vain and troublesome austerities and ceremonies; it was to restrain and bind the wicked. The use of the law, according to these teachers, and according to the pRev_ailing Jewish notions, was to prescribe a great number of formalities, and to secure outward conformity in a great variety of cumbrous rites and ceremonies. Paul instructs Timothy to teach them that love, out of a pure heart and a good conscience, was the elementary principle of religion, and that the "law" was primarily designed to restrain and control the wicked, and that the gospel brought to light and enforced this important truth.
(4) the mention of the gospel in this connection, leads Paul to express his thanks to God that he had been entrusted with this message of salvation; Ti1 1:12-17. Once he had the same views as others. But he had obtained mercy, and he was permitted to publish that glorious gospel which had shed such light on the law of God, and which had Rev_ealed a plan of salvation that was worthy of universal acceleration.
(5) this solemn duty of preaching the gospel he commits now to Timothy, Ti1 1:18-20. He says that he had been called to the work in accordance with the prophecies which had been uttered of him in anticipation of his future usefulness in the church, and in the expectation that he would not, like some others, make shipwreck of his faith.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, "Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

Ti1 1:1, Timothy is put in mind of the charge which was given unto him by Paul at his going to Macedonia; Ti1 1:5, Of the right use and end of the law; Ti1 1:11, Of Saint Paul's calling to be an apostle; Ti1 1:20, and Hymenaeus and Alexander.

Geneva 1599
Paul, (1) an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope;
(1) First of all, he affirms his own free vocation and also Timothy's, that the one might be confirmed by the other: and in addition he declares the sum of the apostolic doctrine, that is, the mercy of God in Christ Jesus apprehended by faith, the end of which is yet hoped for.
John Gill
INTRODUCTION TO 1 TIMOTHY 1
In this chapter, after the inscription and salutation, the apostle having entreated Timothy to abide at Ephesus, observes, that his end was, that he might check the false teachers there, whom he describes; and then he gives an account of his apostleship, and also of his conversion, to the encouragement of sinners, and to the glory of the grace of God; and closes with an exhortation to Timothy to constancy and perseverance in his Christian warfare. The inscription and salutation are in Ti1 1:1 and much in the common form; and whereas, when he went into Macedonia, he desired Timothy to continue at Ephesus, his end was, to restrain the false teachers from preaching the doctrine they did, which was contrary to the Gospel, fabulous, useless, and unedifying, Ti1 1:3 for though these men set up for teachers of the law, they went off, and strayed from its general end, which was love with faith, through their ignorance of it, Ti1 1:5 not but that the law itself was good, as Gospel ministers full well knew; which is said to prevent an objection against them, as laying it aside as useless; but the abuse of it is what is complained of, it being made for some persons, and not for others who are mentioned, between which, and the sound doctrine of the Gospel, there is an agreement, Ti1 1:8 which leads on the apostle to observe his call to the office of a preacher of it by Christ, his qualification for it, and investiture with it, for which he gives thanks, Ti1 1:12 And in order to illustrate the grace of God in converting him first, and then making him a minister of the word, he takes notice of his state and condition before conversion, what a vile sinner he had been, and of the abundant grace God bestowed on him in it, Ti1 1:13 And that this case of his might not seem strange and incredible, he observes, that this is the sum of the Gospel, that Christ came into the world to save the chief of sinners, such an one as he was, Ti1 1:15. And besides, the end of the Lord in his conversion was, by the pattern of longsuffering he showed in him, that others might be encouraged to believe in Christ also, Ti1 1:16 and then for all this grace bestowed on him, he ascribes honour and glory to God, Ti1 1:17 and renews his charge to Timothy to fight manfully against the false teachers, to which he should be the more induced by the consideration of the prophecies that went before of him, Ti1 1:18 and to hold faith and good conscience, which had been dropped by some professors; of which instances are given in Hymenaeus and Philetus, Ti1 1:19.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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. (1Ti. 1:1-20)
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] (Rom 16:26).
God our Saviour--The Father (Ti1 2:3; Ti1 4:10; Lk 1:47; Ti2 1:9; Tit 1:3; Tit 2:10; Tit 3:4; Jude 1:25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Ps 106:21).
our hope-- (Col 1:27; Tit 1:2; Tit 2:13).
1:11:1: [4891] Պաւղոս առաքեալ Յիսուսի Քրիստոսի, ըստ հրամանի Փրկչին մերոյ Աստուծոյ, եւ Յիսուսի Քրիստոսի յուսո՛յն մերոյ[4892]. [4891] ՚Ի վերնագրիս ոմանք. Առ Տիմոթ՛՛. թուղթ առաջին։[4892] Ոմանք. Եւ Քրիստոսի Յիսուսի յու՛՛։
1 Պօղոսը՝ առաքեալը Յիսուս Քրիստոսի, ըստ հրամանի մեր Փրկիչ Աստծու եւ Յիսուս Քրիստոսի, որ մեր յոյսն է.
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալ՝ մեր Փրկիչ Աստուծոյ եւ մեր յոյսը եղող Քրիստոս Յիսուսին* հրամանովը,
Պաւղոս, առաքեալ Յիսուսի Քրիստոսի ըստ հրամանի Փրկչին մերոյ Աստուծոյ եւ Քրիստոսի Յիսուսի յուսոյն մերոյ:

1:1: [4891] Պաւղոս առաքեալ Յիսուսի Քրիստոսի, ըստ հրամանի Փրկչին մերոյ Աստուծոյ, եւ Յիսուսի Քրիստոսի յուսո՛յն մերոյ[4892].
[4891] ՚Ի վերնագրիս ոմանք. Առ Տիմոթ՛՛. թուղթ առաջին։
[4892] Ոմանք. Եւ Քրիստոսի Յիսուսի յու՛՛։
1 Պօղոսը՝ առաքեալը Յիսուս Քրիստոսի, ըստ հրամանի մեր Փրկիչ Աստծու եւ Յիսուս Քրիստոսի, որ մեր յոյսն է.
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալ՝ մեր Փրկիչ Աստուծոյ եւ մեր յոյսը եղող Քրիստոս Յիսուսին* հրամանովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, Апостол Иисуса Христа по повелению Бога, Спасителя нашего, и Господа Иисуса Христа, надежды нашей,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ κατ᾽ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ χριστοῦ ἰησοῦ τῆς ἐλπίδος ἡμῶν
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος (a-setee-off) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) κατ' (down) ἐπιταγὴν (to-an-arranging-upon) θεοῦ (of-a-Deity) σωτῆρος (of-a-Savior) ἡμῶν (of-us) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τῆς (of-the-one) ἐλπίδος (of-an-expectation) ἡμῶν (of-us)
1:1. Paulus apostolus Christi Iesu secundum imperium Dei salvatoris nostri et Christi Iesu spei nostraePaul, an apostle of Jesus Christ, according to the commandment of God our Saviour and Christ Jesus our hope:
1. Paul, an apostle of Christ Jesus according to the commandment of God our Saviour, and Christ Jesus our hope;
Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope:

1: Павел, Апостол Иисуса Христа по повелению Бога, Спасителя нашего, и Господа Иисуса Христа, надежды нашей,
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ κατ᾽ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ χριστοῦ ἰησοῦ τῆς ἐλπίδος ἡμῶν
1:1. Paulus apostolus Christi Iesu secundum imperium Dei salvatoris nostri et Christi Iesu spei nostrae
Paul, an apostle of Jesus Christ, according to the commandment of God our Saviour and Christ Jesus our hope:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Павел, Апостол... Тимофей, конечно, сам лично был вполне уверен в божественном призвании Павла к апостольскому служению, и если апостол в приветствии так обстоятельно говорит о своем призвании, то, вероятно, имеет при этом в виду не Тимофея, а его ефесскую паству. Ефесские христиане должны утвердиться в той мысли, что Павел призван Самим Богом и потому все его распоряжения, какие следуют далее, имеют характер обязательности для всех верующих во Христа. В особенности же напомнить о божественном призвании Павла нужно было ввиду появления в Ефесе инакоучителей, которые, конечно, унижали Павла в глазах ефесян.

Спасителя нашего. Бог называется так, как подающий людям спасение (ср. Пс. XXIII:5; Ис. XLV:15; Лк. I:47; 1Тим. II:4: и др. места), Христос же называется Спасителем (Eф. V:23; Лк. II:11: и др.), как посредник и совершитель нашего спасения.

Надежды нашей. Христос называется "надеждой нашей" не в том смысле, что Он есть основание, посредник или поручитель нашего спасения, но в том, что Он есть самый предмет нашей надежды (ср. Кол. I:27; Тит. II:13). Во Христе и со Христом дано нам спасение, здесь на земле еще только составляющее предмет веры и только со вторым пришествием Христа имеющее осуществиться вполне (Рим VIII:24: и сл.). Так называет апостол Христа ввиду того, что ефесские инакоучители рисовали пред взором ефесских христиан некоторые другие "надежды" на спасение, например, указывали на возможность спастись чрез точное исполнение постановлений закона.

Истинному сыну в вере. Апостол называет Тимофея "сыном в вере" потому, что он возродил его в новую жизнь, возвестив ему учение Христа. Истинным называет Ап. Тимофея как вполне похожего по всему на своего духовного родителя - Павла: в нем Павел узнает черты своего характера (ср. Флп. II:20-22).

Благодать... Мир - см. Рим I:7. Здесь к обычному сочетанию приветствий своих "благодать и мир" апостол присоединяет еще выражение "милость" (eleoV). Об этом выражении см. Гал. VI:16.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Inscription and Apostolic Benediction.A. D. 64.
1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour.--Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col. i. 27. He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phil. ii. 22. Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.

II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!

III. Paul tells Timothy what was the end of his appointing him to this office: I besought thee to abide at Ephesus. Timothy had a mind to go with Paul, was loth to go from under his wing, but Paul would have it so; it was necessary for the public service: I besought thee, says he. Though he might assume an authority to command him, yet for love's sake he chose rather to beseech him. Now his business was to take care to fix both the ministers and the people of that church: Charge them that they teach no other doctrine than what they have received, that they do not add to the Christian doctrine, under pretence of improving it or making up the defects of it, that they do no alter it, but cleave to it as it was delivered to them. Observe, 1. Ministers must not only be charged to preach the true doctrine of the gospel, but charged to preach no other doctrine. If an angel from heaven preach any other doctrine, let him be anathema, Gal. i. 8. 2. In the times of the apostles there were attempts made to corrupt Christianity (we are not as many, who corrupt the word, 2 Cor. ii. 17), otherwise this charge to Timothy might have been spared. 3. He must not only see to it that he did not preach any other doctrine, but he must charge others that they might not add any thing of their own to the gospel, or take any thing from it, but that they preach it pure and uncorrupt. He must also take care to prevent their regarding fables, and endless genealogies, and strifes of words. This is often repeated in these two epistles (as ch. iv. 7; vi. 4; 2 Tim. ii. 23), as well as in the epistle to Titus. As among the Jews there were some who brought Judaism into Christianity; so among the Gentiles there were some who brought paganism into Christianity. "Take heed of these," says he, "watch against them, or they will be the corrupting and ruining of religion among you, for they minister questions rather than edifying." That which ministers questions is not for edifying; that which gives occasion for doubtful disputes pulls down the church rather than builds it up. And I think, by a parity of reason, every thing else that ministers questions rather than godly edifying should be disclaimed and disregarded by us, such as an uninterrupted succession in the ministry from the apostles down to these times, the absolute necessity of episcopal ordination, and of the intention of the minister to the efficacy and validity of the sacraments he ministers. These are as bad as Jewish fables and endless genealogies, for they involve us in inextricable difficulties, and tend only to shake the foundations of a Christian's hope and to fill his mind with perplexing doubts and fears. Godly edifying is the end ministers should aim at in all their discourses, that Christians may be improving in godliness and growing up to a greater likeness to the blessed God. Observe, further, Godly edifying must be in faith: the gospel is the foundation on which we build; it is by faith that we come to God at first (Heb. xi. 6), and it must be in the same way, and by the same principle of faith, that we must be edified. Again, Ministers should avoid, as much as may be, what will occasion disputes; and would do well to insist on the great and practical points of religion, about which there can be no disputes; for even disputes about great and necessary truths draw off the mind from the main design of Christianity, and eat out the vitals of religion, which consist in practice and obedience as well as in faith, that we may not hold the truth in unrighteousness, but may keep the mystery of the faith in a pure conscience.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul an apostle - by the commandment of God - We have already seen that the term αποστολος, 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, etc., because from him hope, life, peace, righteousness, and all other blessings proceed.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, an apostle of Jesus Christ; - see the notes on Rom 1:1.
By the commandment of God - See the notes at Co1 1:1.
Our Saviour - The name Saviour is as applicable to God the Father as to the Lord Jesus Christ, since God is the great Author of salvation; see the notes, Luk 1:47; compare Ti1 4:10; Tit 2:10; Jde 1:25.
And Lord Jesus Christ - The apostle Paul had received his commission directly from him; see the notes, Gal 1:11-12.
Which is our hope - See the notes at Col 1:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: an apostle: Rom 1:1; Co1 1:1
by: Ti1 2:7; Act 9:15, Act 26:16-18; Co1 9:17; Gal 1:1, Gal 1:11; Ti2 1:11; Tit 1:3
God: Ti1 2:3, Ti1 4:10; Psa 106:21; Isa 12:2, Isa 43:3, Isa 43:11, Isa 45:15, Isa 45:21, Isa 49:26, Isa 60:16, Isa 63:8; Hos 13:4; Luk 1:47, Luk 2:11; Ti2 1:10; Tit 1:3, Tit 2:10, Tit 2:13, Tit 3:4, Tit 3:6; Pe2 1:1; Jo1 4:14; Jde 1:25
is: Rom 15:12, Rom 15:13; Col 1:27; Th2 2:16; Pe1 1:3, Pe1 1:21
John Gill
Paul an apostle of Jesus Christ,.... His name was well known to Timothy, and very dear to him; and so was his office as an apostle, and which he mentions, not so much for Timothy's sake, but for the sake of others, that what he delivers in this epistle might come with its proper weight and authority, and be regarded: of this his office, as well as name; see Gill on Rom 1:1. How he came into this office next follows, not of himself, nor by men,
by the commandment of God; the appointment and decree of God, by which he was separated to this office, even from eternity, and is the same with the counsel or will of God, Eph 1:1 or it may refer to the order given by the Holy Ghost to the church; to set apart him and Barnabas, to the work of the ministry, Acts 13:2 though this commandment is called the commandment of God
our Saviour; by whom is meant God the Father; and this character of him is mentioned, to show that the embassy the apostle was sent on as such, and in which the discharge of his office greatly lay, was the affair of salvation, to publish and declare that to the sons of men; and also to show the concern which God the Father has in that work: he resolved upon it, and appointed his people to it, and determined upon saving them by his Son, whom he pitched upon to be his salvation; he drew the scheme of it by his infinite wisdom, and sent his Son into the world to execute it; and he sends his ministers to publish the Gospel of it, and his Spirit to reveal and apply it to the hearts of his chosen ones; and keeps them by his power unto it, and will at last put them into the full possession of it; so that this character well suits with him, to whom it is also given, Tit 3:4 as well as with his Son Jesus Christ, to whom it is more commonly ascribed, and from whom he is here distinguished: for it follows,
and Lord Jesus Christ, which is our hope; who is both the author, and the ground and foundation of the grace of hope of salvation, and eternal life; not earthly enjoyments, nor any external thing whatever; not birth privileges, carnal descent, religious education, morality and civility, obedience to the law of Moses, moral or ceremonial; nor a profession of Christ, nor a bare subjection to his ordinances, but he himself: and there is good ground to hope for pardon through his blood, which was shed for it; and for justification by his righteousness, which is freely wrought out, and freely imputed; and for salvation by him, since it is in him, and in no other, and is completely effected by him, and that for the worst of sinners, and is wholly of free grace, and which everyone that believes in him shall enjoy; and so for eternal life, which hope is conversant with; and good reason there is for it in Christ, seeing it is in him, and in his gift; what his grace gives a meetness for, and his righteousness a title to; and which he is possessed of in the name of his people, prepares for them, and will introduce them into. The Complutensian edition reads, "of the Father, and, our Saviour Jesus Christ"; and so the Ethiopic version, "of God, and our Saviour Jesus Christ".
1:21:2: Տիմոթեայ որդւոյ սիրելւո՛յ հաւատովք։ Շնորհք, ողորմութիւն, խաղաղութի՛ւն յԱստուծոյ Հօրէ՝ եւ ՚ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ[4893]։[4893] Ոմանք. Սիրելւոյ որդւոյ։
2 Տիմոթէոսին՝ հաւատի մէջ սիրելի[6] որդուն շնո՜րհ, ողորմութի՜ւն, խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Յիսուս Քրիստոսից:[6] 6. Յունարէնը սիրելի բառի փոխարէն ունի հարազատ բառը:
2 Տիմոթէոսին՝ հաւատքով իմ հարազատ որդիիս՝ շնորհք, ողորմութիւն ու խաղաղութիւն Աստուծմէ մեր Հօրմէն եւ Քրիստոս Յիսուս մեր Տէրոջմէն։
Տիմոթեայ, որդւոյ սիրելւոյ հաւատովք, շնորհք, ողորմութիւն, խաղաղութիւն յԱստուծոյ Հօրէ եւ ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ:

1:2: Տիմոթեայ որդւոյ սիրելւո՛յ հաւատովք։ Շնորհք, ողորմութիւն, խաղաղութի՛ւն յԱստուծոյ Հօրէ՝ եւ ՚ի Տեառնէ մերմէ Յիսուսէ Քրիստոսէ[4893]։
[4893] Ոմանք. Սիրելւոյ որդւոյ։
2 Տիմոթէոսին՝ հաւատի մէջ սիրելի[6] որդուն շնո՜րհ, ողորմութի՜ւն, խաղաղութի՜ւն Հայր Աստծուց եւ մեր Տէր Յիսուս Քրիստոսից:
[6] 6. Յունարէնը սիրելի բառի փոխարէն ունի հարազատ բառը:
2 Տիմոթէոսին՝ հաւատքով իմ հարազատ որդիիս՝ շնորհք, ողորմութիւն ու խաղաղութիւն Աստուծմէ մեր Հօրմէն եւ Քրիստոս Յիսուս մեր Տէրոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Тимофею, истинному сыну в вере: благодать, милость, мир от Бога, Отца нашего, и Христа Иисуса, Господа нашего.
1:2  τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. Τιμοθέῳ (unto-a-Timotheos) γνησίῳ (unto-become-belonged) τέκνῳ (unto-a-producee) ἐν (in) πίστει: (unto-a-trust) χάρις, (a-granting,"ἔλεος, (a-compassion,"εἰρήνη (a-peace,"ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν. (of-us)
1:2. Timotheo dilecto filio in fide gratia misericordia pax a Deo Patre et Christo Iesu Domino nostroTo Timothy, his beloved son in faith. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.
2. unto Timothy, my true child in faith: Grace, mercy, peace, from God the Father and Christ Jesus our Lord.
Unto Timothy, [my] own son in the faith: Grace, mercy, [and] peace, from God our Father and Jesus Christ our Lord:

2: Тимофею, истинному сыну в вере: благодать, милость, мир от Бога, Отца нашего, и Христа Иисуса, Господа нашего.
1:2  τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ χριστοῦ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. Timotheo dilecto filio in fide gratia misericordia pax a Deo Patre et Christo Iesu Domino nostro
To Timothy, his beloved son in faith. Grace, mercy and peace, from God the Father and from Christ Jesus our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: 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: כל המלמר בן תכירו תורה מעלה עליו הכתוב כאלו ילרו 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 Num 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 γνησιῳ τεκνῳ may mean my beloved son; for in this sense το γνησιον is not unfrequently used.
In the faith - The word πιστις, faith, is taken here for the whole of the Christian religion, faith in Christ being its essential characteristic.
Grace, mercy, and peace -
Grace, the favor 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.
Albert Barnes: Notes on the Bible - 1834
1:2: Unto Timothy - For an account of Timothy, see Intro. Section 1.
My own son in the faith - Converted to the Christian faith by my instrumentality, and regarded by me with the affection of a father; see notes, Co1 4:15. Paul had no children of his own, and he adopted Timothy as a son, and uniformly regarded and treated him as such. He had the same feeling also toward Titus; Tit 1:4; compare Gal 4:19 note; Th1 2:7, Th1 2:11 notes; and Plm 1:10 note.
Grace, mercy, and peace, ... - See the notes, Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Timothy: Act 16:1-3; Th1 3:2
my: Ti1 1:18; Co1 4:14-17; Phi 2:19-22; Ti2 1:2, Ti2 2:1; Tit 1:4
Grace: Rom 1:7; Gal 1:3; Ti2 1:2; Tit 1:4; Pe1 1:2
Geneva 1599
Unto Timothy, [my] own son in the faith: Grace, (a) mercy, [and] peace, from God our Father and Jesus Christ our Lord.
(a) There is as much difference between mercy and grace, as is between the effect and the cause: for grace is that free good will of God, by which he chose us in Christ, and mercy is that free justification which follows it.
John Gill
Unto Timothy my own son in the faith,.... Not in the flesh, or by natural descent, but in a spiritual sense, in the faith of Christ; for Timothy was not related to the apostle according to the flesh, as some have thought, but the relation was spiritual; though the apostle was not properly his spiritual father, or the instrument of his conversion; for Timothy was a converted person, and a disciple of Christ, and well reported of by the brethren, when the apostle first met with him, Acts 16:1 but he calls him his son, either because of his age, being a young man; or because of his affection for him, so the Vulgate Latin version reads, "a beloved son"; or rather, because he was instructed more largely by the apostle into the doctrine of faith; and as a son, with a father, served with him in the Gospel of Christ. It may be rendered "a true or genuine son in the faith", in distinction from nominal Christians, formal professors and hypocrites. Timothy was a real Christian, a true believer, and an hearty and upright professor and preacher of the faith of Christ, as well as truly regenerated by the Spirit of God,
Grace, mercy, and peace from God our Father, and Jesus Christ our Lord; the Arabic version reads, "and Lord Jesus Christ our Lord". The form of salutation is the same as in all the epistles of the apostle, only that "mercy" is here inserted; and when he wishes "grace" to Timothy, he may mean a fresh discovery of the love and free favour of God unto him, and an increase of grace in him, and of the gifts of the Spirit upon him; and by "mercy" he may intend a fresh application of the pardoning mercy of God, through Christ, and all assistance, and success in his work as a minister, and all succour and support under every trial and exercise, and mercy at the last day, or the mercy of our Lord Jesus Christ unto eternal life; and by "peace" he may design peace of conscience through the blood of Christ, and all prosperity, temporal, spiritual, and eternal. And all this being wished for equally from Christ, as from God the Father, is a proof of the proper deity of our Lord.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
my own son--literally, "a genuine son" (compare Acts 16:1; 1Cor 4:14-17). See Introduction.
mercy--added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (Rom 1:7; 1Cor 1:3, &c.), and peace." In Gal 6:16, "peace and mercy" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Introduction); 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 (Ti1 1:9). 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 (Ti1 1:14, Ti1 1:16; 1Cor 7:25; 2Cor 4:1; Heb 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 (Ti2 3:15), were fulfilled in Jesus.
1:31:3: Որպէս աղաչեցի զքեզ կա՛լ յԵփեսոս, մինչ երթային ՚ի Մակեդովնիա. զի պատուէր տացես ոմանց չլինե՛լ օտարուսմունս[4894], [4894] Ոսկան. Մինչ երթայի ՚ի Մա՛՛։ Օրինակ մի. Տացես նոցա չլինել։
3 Ինչպէս խնդրեցի քեզ, երբ գնում էի Մակեդոնիա, մնա՛ Եփեսոսում, որպէսզի պատուէր տաս, որ ոմանք օտար ուսմունք չուսուցանեն
3 Ինչպէս քեզի աղաչեցի Եփեսոս մնալ, երբ ես Մակեդոնիա կ’երթայի, որ պատուիրես մէկ քանիներուն օտար ուսմունք չսորվեցնել
Որպէս աղաչեցի զքեզ կալ յԵփեսոս, մինչ երթայի ի Մակեդոնիա, զի պատուէր տացես ոմանց չլինել օտարուսմունս:

1:3: Որպէս աղաչեցի զքեզ կա՛լ յԵփեսոս, մինչ երթային ՚ի Մակեդովնիա. զի պատուէր տացես ոմանց չլինե՛լ օտարուսմունս[4894],
[4894] Ոսկան. Մինչ երթայի ՚ի Մա՛՛։ Օրինակ մի. Տացես նոցա չլինել։
3 Ինչպէս խնդրեցի քեզ, երբ գնում էի Մակեդոնիա, մնա՛ Եփեսոսում, որպէսզի պատուէր տաս, որ ոմանք օտար ուսմունք չուսուցանեն
3 Ինչպէս քեզի աղաչեցի Եփեսոս մնալ, երբ ես Մակեդոնիա կ’երթայի, որ պատուիրես մէկ քանիներուն օտար ուսմունք չսորվեցնել
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Отходя в Македонию, я просил тебя пребыть в Ефесе и увещевать некоторых, чтобы они не учили иному
1:3  καθὼς παρεκάλεσά σε προσμεῖναι ἐν ἐφέσῳ πορευόμενος εἰς μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν
1:3. Καθὼς (Down-as) παρεκάλεσά (I-called-beside-unto) σε (to-thee) προσμεῖναι (to-have-stayed-toward) ἐν (in) Ἐφέσῳ, (unto-an-Efesos) πορευόμενος ( traversing-of ) εἰς (into) Μακεδονίαν, (to-a-Makedonia,"ἵνα (so) παραγγείλῃς (thou-might-have-messaged-beside) τισὶν (unto-ones) μὴ (lest) ἑτεροδιδασκαλεῖν (to-different-teaching-speak-unto)
1:3. sicut rogavi te ut remaneres Ephesi cum irem in Macedoniam ut denuntiares quibusdam ne aliter docerentAs I desired thee to remain at Ephesus when I went into Macedonia, that thou mightest charge some not to teach otherwise:
3. As I exhorted thee to tarry at Ephesus, when I was going into Macedonia, that thou mightest charge certain men not to teach a different doctrine,
As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine:

3: Отходя в Македонию, я просил тебя пребыть в Ефесе и увещевать некоторых, чтобы они не учили иному
1:3  καθὼς παρεκάλεσά σε προσμεῖναι ἐν ἐφέσῳ πορευόμενος εἰς μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν
1:3. sicut rogavi te ut remaneres Ephesi cum irem in Macedoniam ut denuntiares quibusdam ne aliter docerent
As I desired thee to remain at Ephesus when I went into Macedonia, that thou mightest charge some not to teach otherwise:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Послание начинается придаточным предложением: "как я просил тебя...". (kauwV parekalesa se). Главное предложение, которое должно бы здесь стоять, пропущено, но его можно пополнить, и этот весь стих получит тогда такой вид: "как я просил тебя, сам отходя в Македонию, оставаться в Ефесе (как пункте особенно важном) и увещевать некоторых, чтобы они не учили иному, так ты и оставайся там". Тимофей, очевидно, очень тяготился пребыванием в Ефесе, и апостол поэтому первым делом хочет внушить ему твердость духа для пребывания на столь ответственном посту.

Отходя в Македонию. Здесь разумеется путешествие, совершенное Апостолом Павлом по Греции и Македонии в промежуток между первыми и вторыми его узами (подробности об этом путешествии как действительно имевшем место см. у Полянского. 3-40).

Увещевать - точнее: отдать строгое повеление (poraggeilhV).

Не учили иному. Это выражение (eterodidaskalein) не означает непременно, что "некоторые" учили ненужному. Они могли учить, но только не тому, что особенно было важно знать христианам или же могли учить не так, как учил апостол, т. е., как видно из 1Тим. VI:3, брали, вероятно, плату за свои уроки, чего Апостол Павел никогда не делал. Поэтому лучше бы называть этих людей не "лжеучителями" (обыкновенный перевод), а инакоучителями.
Adam Clarke: Commentary on the Bible - 1831
1:3: 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 τισι, 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.
Albert Barnes: Notes on the Bible - 1834
1:3: As I besought thee to abide still at Ephesus - It is clear from this, that Paul and Timothy had been laboring together at Ephesus, and the language accords with the supposition that Paul had been compelled to leave before he had completed what he had designed to do there. See the Intro. Section 2.
When I went into Macedonia - Having been driven away by the excitement caused by Demetrius and his fellow-craftsmen; Act 20:1. See the Intro. Section 2, 3.
That thou mightest charge some - The word charge here - παραγγειλης parangeilē s - seems to mean more than is commonly implied by the word as used by us. If it had been a single direction or command, it might have been given by Paul himself before he left, but it seems rather to refer to that continuous instruction which would convince these various errorists and lead them to inculcate only the true doctrine. As they may have been numerous - as they may have embraced various forms of error, and as they might have had plausible grounds for their belief, this was evidently a work requiring time, and hence Timothy was left to effect this at leisure. It would seem that the wrath which had been excited against Paul had not affected Timothy, but that he was permitted to remain and labor without molestation. It is not certainly known who these teachers were, but they appear to have been of Jewish origin, and to have inculcated the special sentiments of the Jews respecting the law.
That they teach no other doctrine - That is, no other doctrine than that taught by the apostles. The Greek word here used is not found in the classic writers, and does not elsewhere occur in the New Testament, except in Ti1 6:3 of this Epistle, where it is rendered "teach otherwise." We may learn here what was the design for which Timothy was left at Ephesus.
(1) it was for a temporary purpose, and not as a permanent arrangement. It was to correct certain errors pRev_ailing there which Paul would have been able himself soon to correct if he had been suffered to remain. Paul expected soon to return to him again, and then they would proceed unitedly with their work; Ti1 4:13; Ti1 3:15.
(2) it was not that he might be the "Bishop" of Ephesus. There is no evidence that he was "ordained" there at all, as the subscription to the Second Epistle declares (see the notes on that subscription), nor were the functions which he was to perform, those of a prelatical bishop. He was not to take the charge of a "diocese," or to ordain ministers of the "second rank," or to administer the rite of confirmation, or to perform acts of discipline. He was left there for a purpose which is specified, and that is as far as possible from what are now regarded as the appropriate functions of a prelatical bishop. Perhaps no claim which has ever been set up has had less semblance of argument than that which asserts that Timothy was the "Bishop of Ephesus." See this clause examined in my "Inquiry into the Organization and Government of the Apostolic Church," pp. 84-107.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: at: Act 19:1-10
when: Act 20:1-3; Phi 2:24
charge: Ti1 4:6, Ti1 4:11, Ti1 5:7, Ti1 6:3, Ti1 6:10, Ti1 6:17; Gal 1:6, Gal 1:7; Eph 4:14; Col 2:6-11; Tit 1:9-11; Jo2 1:7, Jo2 1:9, Jo2 1:10; Rev 2:1, Rev 2:2, Rev 2:14, Rev 2:20
Geneva 1599
(2) As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
(2) This whole epistle consists in admonitions, in which all the duties of a faithful pastor are plainly set out. And the first admonition is this, that no innovation is made either in the apostle's doctrine itself, or in the manner of teaching it.
John Gill
As I besought thee to abide, still at Ephesus,.... Where it seems he now was, being left here by the apostle, and where he was desired by him to continue:
when I went into Macedonia; not when he went his first journey there, for Timothy was then along with him, Acts 16:3 and so he seems to be in his journey through it, in Acts 20:3. It may be this may refer to a journey which Luke has given no account of:
that thou mightest charge some, that they teach no other doctrine; than the doctrine of Christ and his apostles; than what had been preached by the apostle at Ephesus, and the saints there had received; than what was agreeably to the Scriptures of truth, and was according to godliness; for all other doctrines must be divers and strange ones: nor would he have them teach in another way, in new words, but hold fast the form of sound words; for new words often produce new doctrines: the apostle perhaps by other doctrine chiefly respects the doctrine of justification by the works of the law. It seems as if there were some teachers in this place the apostle was suspicious of, or he had heard that they began to innovate in the doctrine of faith; wherefore he desires Timothy to continue a while, in order to be a check on these persons, and to charge them not to introduce any new doctrine; for it was only "some", and not all that taught there, he was so to charge. Some refer this to hearers; and render, the words, "that they follow no other doctrine"; but it seems best to understand it of teachers; the Syriac and Arabic versions render the words as we do.
John Wesley
Charge some to teach no other doctrine - Than I have taught. Let them put nothing in the place of it, add nothing to it.
Robert Jamieson, A. R. Fausset and David Brown
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" (Rev_ 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 Ti1 1:18.
at Ephesus--Paul, in Acts 20:25, 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 Introduction), 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 Ti1 3:14; Ti1 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at Ti1 1:18.
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 (Gal 2:12; Jude 1:4), [ELLICOTT].
teach no other doctrine--than what I have taught (Gal 1:6-9). His prophetic bodings some years before (Acts 20:29-30) were now being realized (compare Ti1 6:3).
1:41:4: եւ չհայե՛լ յառասպելս եւ ՚ի տոհմաթիւս անչափս. որ մանաւանդ խնդի՛րս յուզեն, եւ ո՛չ զտնտեսութի՛ւն Աստուծոյ հաւատովք։
4 եւ չկապուեն առասպելներին ու անվերջանալի տոհմաբանութիւններին, որոնք մանաւանդ պատճառ կը լինեն վէճերի, բայց չեն ծառայում Աստծու ծրագրերին, որոնք հաւատի վրայ են հիմնուած.
4 Եւ չնայիլ առասպելներու ու ազգահամարներու՝ որոնք վերջ չունին, որոնք աւելի վէճեր ալ կը պատճառեն՝ քան թէ Աստուծոյ հաճելի շինութիւն*՝ որ կ’ըլլայ հաւատքով։
եւ չհայել յառասպելս եւ ի տոհմաթիւս անչափս. որ մանաւանդ խնդիրս յուզեն, եւ ոչ [1]զտնտեսութիւն Աստուծոյ հաւատովք:

1:4: եւ չհայե՛լ յառասպելս եւ ՚ի տոհմաթիւս անչափս. որ մանաւանդ խնդի՛րս յուզեն, եւ ո՛չ զտնտեսութի՛ւն Աստուծոյ հաւատովք։
4 եւ չկապուեն առասպելներին ու անվերջանալի տոհմաբանութիւններին, որոնք մանաւանդ պատճառ կը լինեն վէճերի, բայց չեն ծառայում Աստծու ծրագրերին, որոնք հաւատի վրայ են հիմնուած.
4 Եւ չնայիլ առասպելներու ու ազգահամարներու՝ որոնք վերջ չունին, որոնք աւելի վէճեր ալ կը պատճառեն՝ քան թէ Աստուծոյ հաճելի շինութիւն*՝ որ կ’ըլլայ հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: и не занимались баснями и родословиями бесконечными, которые производят больше споры, нежели Божие назидание в вере.
1:4  μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει·
1:4. μηδὲ (lest-moreover) προσέχειν (to-hold-toward) μύθοις (unto-relatings) καὶ (and) γενεαλογίαις (unto-generation-fortheeings-unto) ἀπεράντοις , ( unto-un-acrossable ,"αἵτινες (which-ones) ἐκζητήσεις (to-seekings-out) παρέχουσι (they-hold-beside) μᾶλλον (more-such) ἢ (or) οἰκονομίαν (to-a-house-parceleeing-unto) θεοῦ (of-a-Deity) τὴν (to-the-one) ἐν (in) πίστει,-- (unto-a-trust,"
1:4. neque intenderent fabulis et genealogiis interminatis quae quaestiones praestant magis quam aedificationem Dei quae est in fideNot to give heed to fables and endless genealogies, which furnish questions rather than the edification of God which is in faith
4. neither to give heed to fables and endless genealogies, the which minister questionings, rather than a dispensation of God which is in faith; .
Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith:

4: и не занимались баснями и родословиями бесконечными, которые производят больше споры, нежели Божие назидание в вере.
1:4  μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει·
1:4. neque intenderent fabulis et genealogiis interminatis quae quaestiones praestant magis quam aedificationem Dei quae est in fide
Not to give heed to fables and endless genealogies, which furnish questions rather than the edification of God which is in faith
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Баснями и родословиями. Некоторые толкователи видят здесь указание на начатки гностицизма ("родословия" так называемых эонов), но с таким мнением нельзя согласиться. В посл. К Титу апостол (Тит. I:14) прямо называет эти басни "иудейскими" и след. и здесь вероятнее всего разумеет различные ходившие между иудеями баснословные рассказы, составившие впоследствии содержание иудейской Гаггады. "Родословия" также вероятно были заимствованы из иудейства, которое вообще очень интересовалось родословными таблицами своих великих людей.

Бесконечными апостол называет родословия в том смысле, что в них никогда не дойдешь до конца, а будешь уходить все дальше и дальше в область древности.

Споры. Здесь разумеются не объективные расследования дела, а проникнутые субъективным настроением оспаривания всяких общепринятых истин, совсем не нужные для церковного общества.

Божие назидание - т. е. созидание (oikodomian) Богом чрез восстановленных Им служителей церкви. По некоторым кодексам здесь нужно читать: Божие домоправление (oikodomian), но смысл места от такой перемены выражения почти не изменяется. Апостол, несомненно, хочет сказать, что "общество верующих созидается и утверждается в вере христианским единомыслием... Напротив, исследования и споры, производимые всяким противным Евангелию учением, служат к расстройству слушающих (2Тим. II:14) и нарушают единство церкви". (Полянский с. 231: и 232).
Adam Clarke: Commentary on the Bible - 1831
1:4: 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 labor 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, Mal 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, Ezr 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 Aeons, among the Gnostics and Valentinians, of 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, Tit 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 γενεαλογιαις, genealogies, some learned men have conjectured that the original word was κενολογιαις, 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 οικοδομιαν Θεου, godly edifying, or the edification of God, οικονομιαν Θεου, 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, οικονομιαν Θεου την εν πιστει· 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 labor would be vain.
Albert Barnes: Notes on the Bible - 1834
1:4: Neither give heed to fables - That is, that they should not bestow their attention on fables, or regard such trifles as of importance. The "fables" here referred to were probably the idle and puerile superstitions and conceits of the Jewish rabbies. The word rendered "fable" (μῦθος muthos) means properly "speech" or "discourse," and then fable or fiction, or a mystic discourse. Such things abounded among the Greeks as well as the Jews, but it is probable that the latter here are particularly intended. These were composed of frivolous and unfounded stories, which they regarded as of great importance, and which they seem to have desired to incorporate with the teachings of Christianity. Paul, who had been brought up amidst these superstitions, saw at once how they would tend to draw off the mind from the truth, and would corrupt the true religion. One of the most successful arts of the adversary of souls has been to mingle fable with truth; and when he cannot overthrow the truth by direct opposition, to neutralize it by mingling with it much that is false and frivolous.
And endless genealogies - This also refers to Jewish teaching. The Hebrews kept careful genealogical records, for this was necessary in order that the distinction of their tribes might be kept up. Of course, in the lapse of centuries these tables would become very numerous, complicated, and extended - so that they might without much exaggeration be called "endless." The Jews attached great importance to them, and insisted on their being carefully preserved. As the Messiah, however, had now come - as the Jewish polity was to cease - as the separation between them and the pagan was no longer necessary, and the distinction of tribes was now useless, there was no propriety that these distinctions should be regarded by Christians. The whole system was, moreover, contrary to the genius of Christianity, for it served to keep up the pride of blood and of birth.
Which minister questions - Which afford matter for troublesome and angry debates. It was often difficult to settle or understand them. They became complicated and perplexing. Nothing is more difficult than to unravel an extensive genealogical table. To do this, therefore, would often give rise to contentions, and when settled, would give rise still further to questions about rank and precedence.
Rather than godly edifying which is in faith - These inquiries do nothing to promote true religion in the soul. They settle no permanent principle of truth; they determine nothing that is really concerned in the salvation of people. They might be pursued through life, and not one soul be converted by them; they might be settled with the greatest accuracy, and yet not one heart be made better. Is not this still true of many controversies and logomachies in the church? No point of controversy is worth much trouble, which, if it were settled one way or the other, would not tend to convert the soul from sin, or to establish some important principle in promoting true religion. "So do." These words are supplied by our translators, but they are necessary to the sense. The meaning is, that Timothy was to remain at Ephesus, and faithfully perform the duty which he had been left there to discharge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: to: Ti1 4:7, Ti1 6:4, Ti1 6:20; Ti2 2:14, Ti2 2:16-18, Ti2 4:4; Tit 1:14; Pe2 1:16
endless: Tit 3:9
questions: Ti1 6:4, Ti1 6:5; Ti2 2:22
godly: Ti1 3:16, Ti1 6:3, Ti1 6:11; Co2 1:12, Co2 7:9, Co2 7:10; Eph 4:12-16; Tit 1:1; Heb 13:9
Geneva 1599
(3) Neither give heed to fables and endless (b) genealogies, which minister questions, rather than godly edifying which is in faith: [so do].
(3) The doctrine is corrupted not only by false opinions, but also by vain and curious speculations: the declaration and utterance of which can help our faith in no way.
(b) He makes note of one type of vain question.
John Gill
Neither give heed to fables,.... Old wives' fables, Ti1 4:7 or Jewish fables, Tit 1:14 the traditions of the elders; anything that was not true; or if it was, yet idle, vain, trifling, and unprofitable:
and endless genealogies; not of deities, as the Theogony of the Gentiles, or the ten Sephirot or numbers in the Cabalistic tree of the Jews, or the Aeones of the Gnostics and Valentinians, which are said to proceed from one another, as some have thought; but both the public and private genealogies of the Jews, which they kept to show of what tribe they were, or to prove themselves priests and Levites, and the like; of which there was no end, and which often produced questions and debates. By reason of their captivities and dispersions, they were much at a loss to distinguish their tribes and families. Some care Ezra took of this matter, when the Jews returned from the Babylonish captivity. It is said (a), that ,
"ten genealogies (or ten sorts of persons genealogized) came out of Babylon; priests, Levites, Israelites, profane (or unfit for the priesthood, though they sprung from priests) proselytes, freemen (servants made free), bastards, Nethinim or Gibeonites, such whose father was not known, and those that were took up in the streets.
These Ezra brought up to Jerusalem thus distinguished, that they might be taken care of by the sanhedrim, and kept distinct; but these would often intermix and cause disputes; and sometimes these mixtures were connived at through partiality or fear (b).
"Says R. Jochanan, by the temple, it is in our hands, (the gloss adds, to discover the illegitimate families of the land of Israel,) but what shall I do? for lo, the great men of this age are hid (or impure): in which he agreed with R. Isaac, who said, the family that is hid, let it be hid. Abai also saith, we have learned this by tradition, there was a family of the house of Tzeriphah, beyond Jordan, and a son of Zion, (a famous man, a man of authority,) set it at a distance, (proclaimed it illegitimate,) by his authority. And again, there was another, and he made it near (or pronounced it right) by his power. Again, there was another family, and the wise men would not discover it.
By which we may see what management there was in these things, and what a foundation was laid for questions and debates. Of these public and private genealogies; see Gill on Mt 1:16, to which may be added what R. Benjamin says (c) of some Jews in his time, who were the Rechabites, and were very numerous, and had a prince over them of the house of David; and, adds he, they have a genealogical book, , "and extracts of questions", which I should be tempted to render "clusters of questions", which are with the head of the captivity; and this comes very near to what our apostle here says. And when it is observed, that Herod, that he might hide the meanness of his descent and birth, burnt all the genealogical writings in the public archives (d), it must be still more difficult to fix the true account of things; and for the loss of the genealogical book, the public one, the Jews express a very great concern: for they say (e), that "from the time the book of genealogies was hid, the strength of the wise men was weakened, and the light of their eyes grew dim. Says Mar Zutra, between Azel and Azel, (that is, between 1Chron 8:38 and 1Chron 9:44) there is need of four hundred camel loads of commentaries.
So intricate an affair, and such an endless business was this. And this affair of genealogies might be now the more the subject of inquiry among judaizing Christians, since there was, and still is, an expectation among the Jews, that in the times of the Messiah these things will be set aright. Says Maimonides (f),
"in the days of the King Messiah, when his kingdom shall be settled, and all Israel shall be gathered to him, , "they shall all of them be genealogized", according to his word, by the Holy Ghost, as it is said, Mal 3:3 he shall purify the sons of Levi, and say, this is a genealogized priest, and this is a genealogized Levite; and shall drive them away who are not genealogized (or related) to Israel, as it is said, Ezra 2:63. Hence you learn, that by the Holy Ghost they shall be genealogized, those that arrogate and proclaim their genealogy; and he shall not genealogize Israel but by their tribes, for he shall make known that this is of such a tribe, and this is of such a tribe; but he shall not say concerning such an one he is a bastard, and this is a servant; for so shall it be, that the family that is obscure shall be obscure.
Or else the genealogical account of their traditions may be meant, which they trace from Moses to Joshua, from Joshua to the elders, from the elders to the prophets, from the prophets to the men of the great synagogue, and from one doctor to another (g), which to pursue is endless, tedious, and tiresome:
which minister questions; as the traditions of the elders, and the genealogical account of them did; the Talmud is full of the questions, debates, contentions, and decisions of the doctors about them:
rather than godly edifying, which is in faith; and which is the principal end of preaching, hearing, and conversation; and that may be called "godly edifying, or the edification of God", as it may be rendered, which he is the author of, and which he approves of, and is by, and according to his word; or that in which souls are built up an habitation for God, and are built up in faith and holiness, and by an increase of every grace: and this is "in faith", not only in the grace of faith, but by the doctrine of faith, on which the saints may build one another, and by which they are edified through the faithful ministration of it by the ministers of the word; when fabulous stories and disputes, about genealogies, are useless and unedifying: not that the apostle condemns all genealogies, such as we have in the writings of the Old Testament, and in the evangelists, nor all inquiries into them, and study of them, which, rightly to settle, is in some cases of great importance and use, but the private and unprofitable ones before mentioned. Some copies read, "the dispensation of God, which is in faith"; meaning the dispensation of the mysteries of grace, which are in the doctrine of faith, which becomes a faithful steward of them, and not fables and genealogies, which issue in questions, quarrels, and contentions,
(a) Misn. Kiddnshin, c. 4. sect. 1. (b) T. Bab. Kiddushin, fol. 71. 1. & Hieros. Kiddushin, fol. 65. 3. (c) Massaot, p. 83. (d) Euseb. Eccl. Hist. l. 1. c. 7. (e) T. Bab. Pesachim, fol. 62. 2. (f) Hilchot Melacim, c. 12. sect. 3. (g) Pirke Abot, c. 1. sect. 1, &c.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 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 Tit 3:9). Paul opposes to their "aeons," the "King of the aeons (so the Greek, Ti1 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" (Ti1 1:17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology.
questions--of mere speculation (Acts 25:20), not practical; generating merely curious discussions. "Questions and strifes of words" (Ti1 6:4): "to no profit" (Ti2 2:14); "gendering strifes" (Ti2 2:23). "Vain jangling" (Ti1 1:6-7) of would-be "teachers of the law."
godly edifying--The oldest manuscripts read, "the dispensation of God," the Gospel dispensation of God towards man (1Cor 9:17), "which is (has its element) in faith." CONYBEARE translates, "The exercising of the stewardship of God" (1Cor 9:17). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Acts 20:30. However, the oldest Latin versions, and IRENÆUS and HILARY, support English Version reading. Compare Ti1 1:5, "faith unfeigned."
1:51:5: Քանզի գլուխ պատուիրանին՝ սէ՛ր է, ՚ի սուրբ սրտէ, եւ ՚ի մտաց բարեաց, եւ յանկեղծաւո՛ր հաւատոց.
5 քանզի պատուիրանի գլխաւորը սէրն է՝ բխած սուրբ սրտից, բարի խղճմտանքից եւ անկեղծ հաւատից,
5 Իսկ պատուիրանքին գլուխը սէրն է սուրբ սրտով ու բարի խղճմտանքով եւ անկեղծ հաւատքով.
Քանզի գլուխ պատուիրանին սէր է, ի սուրբ սրտէ եւ ի մտաց բարեաց եւ յանկեղծաւոր հաւատոց:

1:5: Քանզի գլուխ պատուիրանին՝ սէ՛ր է, ՚ի սուրբ սրտէ, եւ ՚ի մտաց բարեաց, եւ յանկեղծաւո՛ր հաւատոց.
5 քանզի պատուիրանի գլխաւորը սէրն է՝ բխած սուրբ սրտից, բարի խղճմտանքից եւ անկեղծ հաւատից,
5 Իսկ պատուիրանքին գլուխը սէրն է սուրբ սրտով ու բարի խղճմտանքով եւ անկեղծ հաւատքով.
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Цель же увещания есть любовь от чистого сердца и доброй совести и нелицемерной веры,
1:5  τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου,
1:5. τὸ (the-one) δὲ (moreover) τέλος (a-finish) τῆς (of-the-one) παραγγελίας (of-a-messaging-beside-unto) ἐστὶν (it-be) ἀγάπη (an-excessing-off) ἐκ (out) καθαρᾶς (of-cleansed) καρδίας (of-a-heart) καὶ (and) συνειδήσεως (of-a-seeing-together) ἀγαθῆς (of-good) καὶ (and) πίστεως (of-a-trust) ἀνυποκρίτου, (of-un-separated-under,"
1:5. finis autem praecepti est caritas de corde puro et conscientia bona et fide non fictaNow the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith.
5. But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:
Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:

5: Цель же увещания есть любовь от чистого сердца и доброй совести и нелицемерной веры,
1:5  τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου,
1:5. finis autem praecepti est caritas de corde puro et conscientia bona et fide non ficta
Now the end of the commandment is charity from a pure heart, and a good conscience, and an unfeigned faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Цель же увещания... Под "увещанием" (paraggelia) здесь очевидно разумеется христианское нравоучение, которое начертывает правила жизни христианину. Это нравоучение имеет своею целью утвердить в сердце христианина любовь к Богу и ближним, которая может вырасти только из совершенно чистого сердца, а не из каких-либо нечистых побуждений, которые, очевидно, не были чужды инакоучителям. Чистое же сердце имеет в своем основании добрую совесть (Деян XXIV:14, XVI; 1Кор.IV:4), которая не знает за собою никакой вины ни пред Богом, ни пред людьми, а такая совесть возникает из веры, которая не только исповедуется устами, но истинна и по своей внутренней сущности. Таким образом, здесь вера является первоосновой и доброй совести, и чистоты сердца.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Timothy Reminded of His Charge.A. D. 64.
5 Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: 6 From which some having swerved have turned aside unto vain jangling; 7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. 8 But we know that the law is good, if a man use it lawfully; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; 11 According to the glorious gospel of the blessed God, which was committed to my trust.

Here the apostle instructs Timothy how to guard against the judaizing teachers, or others who mingled fables and endless genealogies with the gospel. He shows the use of the law, and the glory of the gospel.

I. He shows the end and uses of the law: it is intended to promote love, for love is the fulfilling of the law, Rom. xiii. 10.

1. The end of the commandment is charity, or love, Rom. xiii. 8. The main scope and drift of the divine law are to engage us to the love of God and one another; and whatever tends to weaken either our love to God or love to the brethren tends to defeat the end of the commandment: and surely the gospel, which obliges us to love our enemies, to do good to those who hate us (Matt. v. 44) does not design to lay aside or supersede a commandment the end whereof is love; so far from it that, on the other hand, we are told that though we had all advantages and wanted charity, we are but as sounding brass and a tinkling cymbal, 1 Cor. xiii. 1. By this shall all men know that you are my disciples, if you love one another, John xiii. 35. Those therefore who boasted of their knowledge of the law, but used it only as a colour for the disturbance that they gave to the preaching of the gospel (under pretence of zeal for the law, dividing the church and distracting it), defeated that which was the very end of the commandment, and that is love, love out of a pure heart, a heart purified by faith, purified from corrupt affections. In order to the keeping up of holy love our hearts must be cleansed from all sinful love; our love must arise out of a good conscience, kept without offence. Those answer the end of the commandment who are careful to keep a good conscience, from a real belief of the truth of the word of God which enjoins it, here called a faith unfeigned. Here we have the concomitants of that excellency grace charity; they are three:-- (1.) A pure heart; there it must be seated, and thence it must take its rise. (2.) A good conscience, in which we must exercise ourselves daily, that we may not only get it, but that we may keep it, Acts xxiv. 16. (3.) Faith unfeigned must also accompany it, for it is love without dissimulation: the faith that works by it must be of the like nature, genuine and sincere. Now some who set up for teachers of the law swerved from the very end of the commandment: they set up for disputers, but their disputes proved vain jangling; they set up for teachers, but they pretended to teach others what they themselves did not understand. If the church be corrupted by such teachers, we must not think it strange, for we see from the beginning it was so. Observe, [1.] When persons, especially ministers, swerve from the great law of charity--the end of the commandment, they will turn aside to vain jangling; when a man misses his end and scope, it is no wonder that every step he takes is out of the way. [2.] Jangling, especially in religion, is vain; it is unprofitable and useless as to all that is good, and it is very pernicious and hurtful: and yet many people's religion consists of little else but vain jangling. [3.] Those who deal much in vain jangling are fond and ambitious to be teachers of others; they desire (that is, they affect) the office of teaching. [4.] It is too common for men to intrude into the office of the ministry when they are very ignorant of those things about which they are ton speak: they understand neither what they say nor whereof they affirm; and by such learned ignorance, no doubt, they edify their hearers very much!

2. The use of the law (v. 8): The law is good, if a man use it lawfully. The Jews used it unlawfully, as an engine to divide the church, a cover to the malicious opposition they made to the gospel of Christ; they set it up for justification, and so used it unlawfully. We must not therefore think to set it aside, but use it lawfully, for the restraint of sin. The abuse which some have made of the law does not take away the use of it; but, when a divine appointment has been abused, call it back to its right use and take away the abuses, for the law is still very useful as a rule of life; though we are not under it as under a covenant of works, yet it is good to teach us what is sin and what is duty. It is not made for a righteous man, that is, it is not made for those who observe it; for, if we could keep the law, righteousness would be by the law (Gal. iii. 21): but it is made for wicked persons, to restrain them, to check them, and to put a stop to vice and profaneness. It is the grace of God that changes men's hearts; but the terrors of the law may be of use to tie their hands and restrain their tongues. A righteous man does not want those restraints which are necessary for the wicked; or at least the law is not made primarily and principally for the righteous, but for sinners of all sorts, whether in a greater or less measure, v. 9, 10. In this black roll of sinners, he particularly mentions breaches of the second table, duties which we owe to our neighbour; against the fifth and sixth commandments, murderers of fathers and mothers, and manslayers; against the seventh, whoremongers, and those that defile themselves with mankind; against the eighth, men-stealers; against the ninth, liars and perjured persons; and then he closes his account with this, and if there be any other thing that is contrary to sound doctrine. Some understand this as an institution of a power in the civil magistrate to make laws against such notorious sinners as are specified, and to see those laws put in execution.

II. He shows the glory and grace of the gospel. Paul's epithets are expressive and significant; and frequently every one is a sentence: as here (v. 11), According to the glorious gospel of the blessed God. Let us learn hence, 1. To call God blessed God, infinitely happy in the enjoyment of himself and his own perfections. 2. To call the gospel the glorious gospel, for so it is: much of the glory of God appears in the works of creation and providence, but much more in the gospel, where it shines in the face of Jesus Christ. Paul reckoned it a great honour put upon him, and a great favour done him, that this glorious gospel was committed to his trust; that is, the preaching of it, for the framing of it is not committed to any man or company of men in the world. The settling of the terms of salvation in the gospel of Christ is God's own work; but the publishing of it to the world is committed to the apostles and ministers. Note here, (1.) The ministry is a trust, for the gospel was committed unto this apostle; it is an office of trust as well as of power, and the former more than the latter; for this reason ministers are called stewards, 1 Cor. iv. 1. (2.) It is a glorious trust, because the gospel committed to them is a glorious gospel; it is a trust of very great importance. God's glory is very much concerned in it. Lord, what a trust is committed to us! How much grace do we want, to be found faithful in this great trust!
Adam Clarke: Commentary on the Bible - 1831
1:5: 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 παραγγελια 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, Ti1 1:3 : I had besought thee to abide still at Ephesus, ἱνα παραγγειλῃς, that thou mightest charge some: here he tells him what the scope of this charge was to be."
Of faith unfeigned - Πιστεως ανυποκριτου· 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.
Albert Barnes: Notes on the Bible - 1834
1:5: Now the end of the commandment - see the notes on Rom 10:4. In order that Timothy might fulfil the design of his appointment, it was necessary that he should have a correct view of the design of the law. The teachers to whom he refers insisted much on its obligation and importance; and Paul designs to say that he did not intend to teach that the law was of no consequence, and was not, when properly understood, obligatory. Its nature and use, however, was not correctly understood by them, and hence it was of great importance for Timothy to inculcate correct views of the purpose for which it was given. The word "commandment" here some have understood of the gospel (Doddridge), others of the particular command which the apostle here gives to Timothy (Benson, Clarke, and Macknight); but it seems more naturally to refer to all that God had commanded - his whole law. As the error of these teachers arose from improper views of the nature and design of law, Paul says that that design should be understood. It was not to produce distinctions and angry contentions, and was not to fetter the minds of Christians with minute and burdensome observances, but it was to produce love.
Is charity - On the meaning of this word, see notes on Co1 13:1.
Out of a pure heart - The love which is genuine must proceed from a holy heart. The commandment was not designed to secure merely the outward expressions of love, but that which had its seat in the heart.
And of a good conscience - A conscience free from guilt. Of course there can be no genuine love to God where the dictates of conscience are constantly violated, or where a man knows that he is continually doing wrong. If a man wishes to have the evidence of love to God, he must keep a good conscience. All pretended love, where a man knows that he is living in sin, is mere hypocrisy.
And of faith unfeigned - Undissembled confidence in God. This does seem to be intended specifically of faith in the Lord Jesus, but it means that all true love to God, such as this law would produce, must be based on confidence in him. How can anyone have love to him who has no confidence in him? Can we exercise love to a professed friend in whom we have no confidence? Faith, then, is as necessary under the law as it is under the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the end: Rom 10:4, Rom 13:8-10; Gal 5:13, Gal 5:14, Gal 5:22; Jo1 4:7-14
charity: Mar 12:28-34; Rom 14:15; Co1 8:1-3, Co1 13:1-13, Co1 14:1; Pe1 4:8; Pe2 1:7
a pure: Psa 24:4, Psa 51:10; Jer 4:14; Mat 5:8, Mat 12:35; Act 15:9; Ti2 2:22; Jam 4:8; Pe1 1:22; Jo1 3:3
a good: Ti1 1:19, Ti1 3:9; Act 23:1, Act 24:16; Rom 9:1; Co2 1:12; Ti2 1:3; Tit 1:15; Heb 9:14; Heb 10:22, Heb 13:18; Pe1 3:16, Pe1 3:21
faith: Gal 5:6; Ti2 1:5; Heb 11:5, Heb 11:6; Jo1 3:23
Geneva 1599
(4) Now the end of the (c) commandment is (d) charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
(4) The second admonition is, that the right use and practice of the doctrine must be joined with the doctrine. And that consists in pure charity, and a good conscience, and true faith.
(c) Of the Law.
(d) There is neither love without a good conscience, nor a good conscience without faith, nor faith without the word of God.
John Gill
Now the end of the commandment is charity,.... By the "commandment" may be meant, the order given to Timothy, or the charge committed to him; see Ti1 1:18 to forbid the teaching of another doctrine, and to avoid fables and endless genealogies; the end and design of which was to cultivate peace, to maintain and secure brotherly love, which cannot long subsist, when a different doctrine is introduced and received; and to promote godly edification, which is brought about by charity or love, for charity edifies; but is greatly hindered by speculative notions, fabulous stories, and genealogical controversies and contentions: or by it may be intended the ministration of the Gospel, called the commandment, Ti1 6:14, because enjoined the preachers of it by Christ; the end of which is to bring persons to the obedience of faith, or to that faith which works by love, to believe in Christ, to love the Lord, his truths, ordinances, people, and ways; or rather the moral law is designed, which is often called the commandment, Rom 7:8 since of this the apostle treats in some following verses; the end and design, sum and substance, completion and perfection of which law are love to God, and love to one another; see Mt 22:36, which charity or love, when right,
springs out of a pure heart; which no man has naturally; every man's heart is naturally impure; nor can he make it pure; by the strength of nature, or by anything that he can do: there are some that are pure in their own eyes, and in the esteem of others, and yet are not cleansed from their filthiness, and are inwardly full of all manner of impurity; though there are some that have pure hearts, and they are such, who have clean hearts created in them by the Spirit of God; who are regenerated and sanctified by him; whose hearts are purified by faith; and who have their hearts sprinkled from an evil conscience by the blood of Christ; and who are not double minded, speak with a heart and a heart, but whose hearts are sincere and upright, and without hypocrisy; so that charity or love, from such a heart, is love without dissimulation, which is not in tongue and words only, but in deed and in truth; it is an unfeigned love, or loving with a pure heart fervently,
And of a good conscience; there is a conscience in every man, that accuses or excuses, unless it is cauterized or seared: but this conscience is naturally evil and defiled, and does not perform its office aright; either it takes no notice of, and is not concerned about sin, and has no remorse for it, or it takes notice of little things, and lets pass greater ones, or speaks peace when destruction is at hand: a good conscience is a conscience purified by the grace of God, and purged from dead works by the blood of Christ; under the influence of which a man acts uprightly in the discharge of his duty, and exercises a conscience void of offence towards God and man; and charity, proceeding from such a conscience, is of the right kind: and of faith unfeigned; with which a man really, and from the heart, believes what he professes; so did not Simon Magus, and all other temporary believers, whose faith is a feigned faith, a dead and inactive one; whereas true faith is an operative grace, it is attended with good works, and particularly it works by love: and that charity or love, which springs from faith unfeigned, is unfeigned love also, such as answers the design, and is the substance of the commandment. These words may be considered in a gradation, or as a spiritual genealogy, in opposition to the endless ones before mentioned, thus; that charity which is the end of the commandment comes out of a pure heart, out of which proceeds a good conscience, and from thence faith unfeigned. But the other way of interpreting seems best.
John Wesley
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, Ti1 1:3, Ti1 1:18. 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.
Robert Jamieson, A. R. Fausset and David Brown
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 Ti1 1:3, Ti1 1:18; here, however, in a larger sense, as including the Gospel "dispensation of God" (see on Ti1 1:4; Ti1 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 (Rom 13:10). The foundation is faith (Ti1 1:4), the "end" is love (Ti1 1:14; Tit 3:15).
out of--springing as from a fountain.
pure heart--a heart purified by faith (Acts 15:9; Ti2 2:22; Tit 1:15).
good conscience--a conscience cleared from guilt by the effect of sound faith in Christ (Ti1 1:19; Ti1 3:9; Ti2 1:3; 1Pet 3:21). Contrast Ti1 4:2; Tit 1:15; compare 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 Heb 9:14).
faith unfeigned--not a hypocritical, dead, and unfruitful faith, but faith working by love (Gal 5:6). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" (Ti1 1:4) and jangling (Ti1 1:6).
1:61:6: յորոց ոմանք վրիպեցա՛ն խոտորեալք յունայնութիւն բանից.
6 որոնցից վրիպեցին ոմանք՝ խոտորուելով խօսքերի ունայնութեան մէջ:
6 Որոնցմէ խոտորելով ոմանք փուճ խօսքերու ետեւէ գացին.
յորոց ոմանք վրիպեցան` խոտորեալք յունայնութիւն բանից:

1:6: յորոց ոմանք վրիպեցա՛ն խոտորեալք յունայնութիւն բանից.
6 որոնցից վրիպեցին ոմանք՝ խոտորուելով խօսքերի ունայնութեան մէջ:
6 Որոնցմէ խոտորելով ոմանք փուճ խօսքերու ետեւէ գացին.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: от чего отступив, некоторые уклонились в пустословие,
1:6  ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν,
1:6. ὧν ( of-which ) τινὲς (ones) ἀστοχήσαντες ( having-un-aimed-unto ) ἐξετράπησαν (they-had-been-turned-out) εἰς (into) ματαιολογίαν, (to-a-folly-belonged-fortheeing-unto,"
1:6. a quibus quidam aberrantes conversi sunt in vaniloquiumFrom which things some, going astray, are turned aside unto vain babbling:
6. from which things some having swerved have turned aside unto vain talking;
From which some having swerved have turned aside unto vain jangling:

6: от чего отступив, некоторые уклонились в пустословие,
1:6  ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν,
1:6. a quibus quidam aberrantes conversi sunt in vaniloquium
From which things some, going astray, are turned aside unto vain babbling:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: От чего отступив, т. е. не поставив себе именно вышеуказанной цели -достижения любви, основанной на чистоте сердца, доброй совести и нелицемерной вере. Но кто забывает об этом, тот не достигает цели. Инакоучители, очевидно, не обратили внимания на основательное религиозно нравственное обновление - иначе они не сбились бы с правильного пути служения истине.
Adam Clarke: Commentary on the Bible - 1831
1:6: From which some having swerved - From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες.
Turned aside unto vain jangling - The original term, ματαιολογιαν, 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.
Albert Barnes: Notes on the Bible - 1834
1:6: From which some having swerved - Margin, "not aiming at." The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare Ti1 6:21; Ti2 2:18. It does not mean that they had ever had that from which they are said to have swerved - for it does not follow that a man who misses a mark had ever hit it - but merely that they failed of the things referred to, and had turned to vain talk. The word "which" ὧν hō n, in the plural, refers not to the law, but to the things enumerated - a pure heart, a good conscience, and unfeigned faith.
Have turned aside unto vain jangling - Vain talk, empty declamation, discourses without sense. The word here used does not mean contention or strife, but that kind of discourse which is not founded in good sense. They were discourses on their pretended distinctions in the law; on their traditions and ceremonies; on their useless genealogies, and on the fabulous statements which they had appended to the law of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: From which some having swerved: or, Which some not aiming at, Ti1 6:21; Ti2 2:18 *Gr: Ti1 4:10
turned: Ti1 5:15, Ti1 6:4, Ti1 6:5, Ti1 6:20; Ti2 2:23, Ti2 2:24; Tit 1:10, Tit 3:9
Geneva 1599
(5) From which some having swerved have turned aside unto vain jangling;
(5) That which he spoke before generally of vain and curious controversies, he applies to those who, pretending a zeal of the Law, dwelled upon outward things, and never made an end of babbling of foolish trifles.
John Gill
From which some having swerved,.... The apostle, in this verse and the next, describes the persons he suspected of teaching other doctrines, and of introducing fables and endless genealogies; they were such who departed from the above things; they erred from the commandment, or law, notwithstanding their great pretensions to a regard unto it; at least they missed the mark, the end and design of it; they went astray from that, and instead of promoting charity or love, created feuds, contentions, and divisions in the churches; and were far from having a pure heart, being filthy dreamers, and sensual persons, destitute of the Spirit of God, and were such who put away a good conscience, and made shipwreck of faith: such were Hymenaeus, Philetus, Alexander, and others, of whom he also says, they
have turned aside to vain jangling; which he elsewhere calls empty talk, and vain babblings, Ti1 6:20, from the solid doctrines of the Gospel, and a solid way of handling them, they turned to vain, idle, useless, and unprofitable subjects of discourse, and to treating upon subjects in a vain, jejune, and empty manner; entertaining their hearers with foolish and trifling questions and answers to them about the law, and with strifes about words, which were unserviceable and unedifying; they were unruly and vain talkers, Tit 1:10.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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," Ti1 6:21; Ti2 2:18. Instead of aiming at and attaining the graces above named, they "have turned aside (Ti1 5:15; Ti2 4:4; Heb 12:13) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels (Ti1 1:7; Tit 3:9; Tit 1:10); Ti1 6:20, "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed (Rom 1:21) [BENGEL].
1:71:7: կամին լինել վարդապե՛տք օրինաց. ինքեանք ո՛չ իմանան զինչ խօսին, եւ ո՛չ վասն որոց պնդեալն են[4895]։ [4895] Ոմանք. Եւ ինքեանք ոչ ի՛՛... վասն որոյ պնդեալ են։
7 Ուզում են օրէնքի վարդապետներ լինել. իրենք իսկ չեն իմանում՝ ինչ են խօսում, ոչ էլ հասկանում այն բաները, որոնց վրայ պնդում են:
7 Օրէնքներու վարդապետ ըլլալ ուզեցին, բայց իրենք չեն հասկնար ինչ որ կը խօսին, ո՛չ ալ այն բաները՝ որոնց վրայ կը պնդեն։
կամին լինել վարդապետք օրինաց, ինքեանք ոչ իմանան զինչ խօսին, եւ ոչ վասն որոց պնդեալն են:

1:7: կամին լինել վարդապե՛տք օրինաց. ինքեանք ո՛չ իմանան զինչ խօսին, եւ ո՛չ վասն որոց պնդեալն են[4895]։
[4895] Ոմանք. Եւ ինքեանք ոչ ի՛՛... վասն որոյ պնդեալ են։
7 Ուզում են օրէնքի վարդապետներ լինել. իրենք իսկ չեն իմանում՝ ինչ են խօսում, ոչ էլ հասկանում այն բաները, որոնց վրայ պնդում են:
7 Օրէնքներու վարդապետ ըլլալ ուզեցին, բայց իրենք չեն հասկնար ինչ որ կը խօսին, ո՛չ ալ այն բաները՝ որոնց վրայ կը պնդեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: желая быть законоучителями, но не разумея ни того, о чем говорят, ни того, что утверждают.
1:7  θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται.
1:7. θέλοντες ( determining ) εἶναι (to-be) νομοδιδάσκαλοι, (parcelee-teaching-speakers,"μὴ (lest) νοοῦντες ( considering-unto ) μήτε (lest-also) ἃ ( to-which ) λέγουσιν (they-fortheth) μήτε (lest-also) περὶ (about) τίνων (of-what-ones) διαβεβαιοῦνται . ( they-en-base-belong-through )
1:7. volentes esse legis doctores non intellegentes neque quae loquuntur neque de quibus adfirmantDesiring to be teachers of the law: understanding neither the things they say, nor whereof they affirm.
7. desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.
Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm:

7: желая быть законоучителями, но не разумея ни того, о чем говорят, ни того, что утверждают.
1:7  θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται.
1:7. volentes esse legis doctores non intellegentes neque quae loquuntur neque de quibus adfirmant
Desiring to be teachers of the law: understanding neither the things they say, nor whereof they affirm.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Желая быть законоучителями. Лжеучители, очевидно, изъясняли письменный иудейский закон - Тору. Это дело представляется апостолу более важным, чем занятие баснями и родословиями. Самые басни и родословия служили, по-видимому, для этих людей только средством для того, чтобы возбудить в слушателях больше внимания к их разъяснению Торы.

Не разумея - т. е. не зная самого существа закона и не понимая сами хорошо того, что они выдают как истинное толкование.
Adam Clarke: Commentary on the Bible - 1831
1:7: 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 Gen 1:15 : And God made two great lights, and they were equal in splendor 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.
Albert Barnes: Notes on the Bible - 1834
1:7: Desiring to be teachers of the law - That is, to have the credit and reputation of being well versed in the law of Moses, and qualified to explain it to others. This was a high honor among the Jews, and these teachers laid claim to the same distinction.
Understanding neither what they say - That is, they do not understand the true nature and design of that law which they attempt to explain to others. This was true of the Jewish teachers, and equally so of those in the church at Ephesus, who attempted to explain it. They appear to have explained the law on the principles which commonly pRev_ailed among the Jews, and hence their instructions tended greatly to corrupt the faith of the gospel. They made affirmations of what they knew nothing of, and though they made confident observations, yet they often pertained to things about which they had no knowledge. One needs only a slight acquaintance with the manner of teaching among Jewish rabbies, or with the things found in their traditions, to see the accuracy of this statement of the apostle. A sufficient illustration of this may be found in Allen's "Modern Judaism."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: to: Act 15:1; Rom 2:19-21; Gal 3:2, Gal 3:5, Gal 4:21, Gal 5:3, Gal 5:4; Tit 1:10, Tit 1:11
understanding: Ti1 6:4; Isa 29:13, Isa 29:14; Jer 8:8, Jer 8:9; Mat 15:14, Mat 21:27, Mat 23:16-24; Joh 3:9, Joh 3:10; Joh 9:40, Joh 9:41; Rom 1:22; Ti2 3:7; Pe2 2:12
Geneva 1599
(6) Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
(6) There are none more unlearned, and more impudent in usurping the name of holiness, than foolish babblers, who reason fallaciously.
John Gill
Desiring to be teachers of the law,.... They were very fond of being called Rabbi, Rabbi, and styled doctors of the law, and of being thought to have skill in interpreting the law, and good talents in expounding it, and preaching upon it; which was now most in vogue, and gained the greatest applause, when the preaching of the Gospel was treated with contempt, not only by the unbelieving Jews, but by judaizing Christians, and carnal professors,
Understanding neither what they say, nor whereof they affirm: they did not understand the law, the nature and end, the purity and spirituality, and perfection of it, which they were so fond of teaching, and went into many foolish and unlearned questions about it; see Ti2 2:23, and which they as foolishly answered: these are the ignorant and unlearned men, who, notwithstanding their vain show of learning, and pretence to skill in interpreting the law, wrested the Scriptures to their own destruction, and that of others; they were ignorant of the things they talked of, and knew not by what arguments to confirm them, and yet were very bold and confident in their assertions: and generally speaking so it is, that those who can prove least assert most, and that with the greatest assurance.
John Wesley
Understanding neither the very things they speak, nor the subject they speak of.
Robert Jamieson, A. R. Fausset and David Brown
Sample of their "vain talk" (Ti1 1:6).
Desiring--They are would-be teachers, not really so.
the law--the Jewish law (Tit 1:14; Tit 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].
1:81:8: Գիտեմք՝ եթէ բարւո՛ք են օրէնք, եթէ ոք զնոսա օրինօ՛ք կրեսցէ[4896]։ [4896] Ոմանք. Թէ բարիոք են օ՛՛... օրինօքն կրեսցէ։
8 Գիտենք, որ օրէնքը լաւ է, եթէ մէկն այն գործադրի օրինաւոր կերպով:
8 Արդ գիտենք թէ օրէնքը աղէկ է, եթէ մէկը զանիկա օրինաւոր կերպով գործադրելու ըլլայ։
Գիտեմք եթէ բարւոք են օրէնք, եթէ ոք զնոսա օրինօք կրեսցէ:

1:8: Գիտեմք՝ եթէ բարւո՛ք են օրէնք, եթէ ոք զնոսա օրինօ՛ք կրեսցէ[4896]։
[4896] Ոմանք. Թէ բարիոք են օ՛՛... օրինօքն կրեսցէ։
8 Գիտենք, որ օրէնքը լաւ է, եթէ մէկն այն գործադրի օրինաւոր կերպով:
8 Արդ գիտենք թէ օրէնքը աղէկ է, եթէ մէկը զանիկա օրինաւոր կերպով գործադրելու ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: А мы знаем, что закон добр, если кто законно употребляет его,
1:8  οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος ἐάν τις αὐτῶ νομίμως χρῆται,
1:8. Οἴδαμεν (We-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) καλὸς (seemly) ὁ (the-one) νόμος (a-parcelee) ἐάν (if-ever) τις (a-one) αὐτῷ (unto-it) νομίμως (unto-parcelee-belonged-to) χρῆται , ( it-might-afford-unto ,"
1:8. scimus autem quia bona est lex si quis ea legitime utaturBut we know that the law is good, if a man use it lawfully.
8. But we know that the law is good, if a man use it lawfully,
But we know that the law [is] good, if a man use it lawfully:

8: А мы знаем, что закон добр, если кто законно употребляет его,
1:8  οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος ἐάν τις αὐτῶ νομίμως χρῆται,
1:8. scimus autem quia bona est lex si quis ea legitime utatur
But we know that the law is good, if a man use it lawfully.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: А мы знаем, т. е. все христиане знают.

Закон добр - см. Рим VII:12-14.

Законно - т. е. соответственно с самим существом закона. Ср. Рим III:27, 28: и особенно 31.
Adam Clarke: Commentary on the Bible - 1831
1:8: 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, Rom 7:12-16 : The law is holy; and the commandment is holy, just, and good; see the note on Rom 7:12, etc.
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.
Albert Barnes: Notes on the Bible - 1834
1:8: But we know that the law is good - We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against anyone who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others; compare Rom 7:12 note, and Act 21:21-26 notes.
If a man use it lawfully - In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and in order to this, he proceeds to state what is its true design.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: the law: Deu 4:6-8; Neh 9:13; Psa 19:7-10, Psa 119:96-105, Psa 119:127, Psa 119:128; Rom 7:12, Rom 7:13, Rom 7:16; Rom 7:18, Rom 7:22, Rom 12:2; Gal 3:21
lawfully: Ti2 2:5
Geneva 1599
(7) But we know that the law [is] good, if a man use it lawfully;
(7) The taking away of an objection: he does not condemn the Law, but requires the right use and practice of it.
John Gill
But we know that the law is good,.... The apostle says this to prevent an objection that might be made to him, that seeing he bore so hard on such who were fond of being teachers of the law, he was himself against the law, and the preaching and proper use of it; but this he would not have concluded, for he and his fellow labourers in the ministry, and all true believers know, from the Scriptures of truth, from the agreement of the law with the Gospel, and from their own experience, that the law is good, provided it be used in a lawful way, and to lawful purposes: and this is to be understood not of the ceremonial law, which was now disannulled, because of the weakness and unprofitableness of it, so that there was no lawful use of that; but of the moral law, which must needs be good, since the author of it is God, who is only good; and nothing but good can come from him: the law, strictly moral, is a copy of his nature, transcribed out of himself, as well as with his own hands; and is a declaration of his will, and is stamped with his authority, and therefore must be good: the matter of it is good, it contains good, yea, great and excellent things; the matter of it is honestly and morally good, as to love mercy, do justice, and walk humbly with God: and it is pleasantly good to a regenerate man, who loves it, and delights in it after the inner man, and serves it with his spirit; though the carnal mind cannot be subject to it, but rejects it, and rebels against it: and it is also profitably good; for though obedience to it is not profitable to God, yet it is to men; and though eternal life is not obtained hereby, nor any reward given for keeping it, yet in keeping it there is a reward; and that peace is enjoyed, which the transgressors of it are strangers to: it is good in the uses of it, both to sinners and to saints. To sinners it is useful for the knowledge of sin, to convince of it, and bring them to a sense of it, and concern for it, which is effectually done, when the Spirit of God sets in with it, or brings this commandment home to the heart; and if it has not this use, it is sometimes a means of restraining men from sin, which is the use of civil laws among men; and if it has not this, it is of use however to accuse men rightly of sin, and to pronounce justly guilty before God for it, to curse them as they deserve it, and to sentence to condemnation and death: and to believers it is of use, though they are not under it as in the hands of Moses, and as a covenant of works, and are freed from its curse and condemnation, and under no obligation to seek for life and righteousness by it; to them it is of use, to point out to them what is the will of God, and what should be done, and not done; and it is a rule of walk and conversation to them, as in the hands of Christ; and is as a glass to them to behold their own deformity, the impurity of their nature, the plague of their own hearts, and the imperfection of their obedience; by which they see the insufficiency of their own righteousness, how far they are from perfection, and what carnal creatures they are, when compared with this law: and as this serves to put them out of conceit with themselves, so it tends to make Christ and his righteousness more lovely and valuable in their esteem; who has wrought out a righteousness as broad and as long as the law is, and by which it is magnified and made honourable, and has delivered them from its curse and condemnation. And this law is good as it is holy, in its author, nature, and use; and as it is just, requiring just things, and doing that which is just, by acquitting those who are interested in Christ's righteousness, and in condemning those that have no righteousness; and as it is a spiritual and perfect law, which reaches the spirit and soul of man, and is concerned with inward thoughts and motions, as well as outward actions; and especially the end of it, the fulfilling end of it is good, which is Jesus Christ, who was made under it, came to fulfil it, and has answered all the demands of it: so that it must be good, and which cannot be denied,
if a man use it lawfully; for if it is used in order to obtain life, righteousness, and salvation by the works of it, or by obedience to it, it is used unlawfully: for the law does not give life, nor can righteousness come by it; nor are, or can men be saved by the works of it; to use the law for such purposes, is to abuse it, as the false teachers did, and make that which is good in itself, and in its proper use, to do what is evil; namely, to obscure and frustrate the grace of God, and make null and void the sufferings and death of Christ. A lawful use of the law is to obey it, as in the hands of Christ, the King of saints, and lawgiver in his church, from a principle of love to him, in the exercise of faith on him, without any mercenary selfish views, without trusting to, or depending on, what is done in obedience to it, but with a view to the glory of God, to testify our subjection to Christ, and our gratitude to him for favours received from him.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
But--"Now we know" (Rom 3:19; Rom 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 (Ti1 4:8; Tit 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 (Ti1 1:9-10; compare Rom 7:7-12; Gal 3:21).
1:91:9: Բայց զա՛յս գիտասցէ՝ զի ՚ի վերայ արդարոց օրէնք ո՛չ կան, այլ ՚ի վերայ անօրինա՛ց եւ անհնազանդից, ամպարշտա՛ց եւ մեղաւորաց, անսրբո՛ց եւ պղծոց, զհայր եւ զմայր անարգողա՛ց, մարդասպանա՛ց,
9 Բայց այս բանը թող իմանայ, որ արդարների համար չէ օրէնքը, այլ՝ անօրէնների եւ անհնազանդների, ամբարիշտների եւ մեղաւորների, անմաքուրների եւ պիղծերի, հայր ու մայր անարգողների[7], մարդասպանների,[7] 7. Յունարէնը՝... հայր եւ մայր ծեծողների:
9 Բայց ա՛յս թող գիտնայ թէ արդարներուն համար չէ օրէնքը, հապա անօրէններուն ու անհնազանդներուն համար, ամբարիշտներուն եւ մեղաւորներուն, անսուրբներուն եւ պիղծերուն, հայր ու մայր զարնողներուն, մարդասպաններուն,
Բայց զայս գիտասցէ, զի ի վերայ արդարոց օրէնք ոչ կան, այլ ի վերայ անօրինաց եւ անհնազանդից, ամբարշտաց եւ մեղաւորաց, անսրբոց եւ պղծոց, զհայր եւ զմայր [2]անարգողաց, մարդասպանաց:

1:9: Բայց զա՛յս գիտասցէ՝ զի ՚ի վերայ արդարոց օրէնք ո՛չ կան, այլ ՚ի վերայ անօրինա՛ց եւ անհնազանդից, ամպարշտա՛ց եւ մեղաւորաց, անսրբո՛ց եւ պղծոց, զհայր եւ զմայր անարգողա՛ց, մարդասպանա՛ց,
9 Բայց այս բանը թող իմանայ, որ արդարների համար չէ օրէնքը, այլ՝ անօրէնների եւ անհնազանդների, ամբարիշտների եւ մեղաւորների, անմաքուրների եւ պիղծերի, հայր ու մայր անարգողների[7], մարդասպանների,
[7] 7. Յունարէնը՝... հայր եւ մայր ծեծողների:
9 Բայց ա՛յս թող գիտնայ թէ արդարներուն համար չէ օրէնքը, հապա անօրէններուն ու անհնազանդներուն համար, ամբարիշտներուն եւ մեղաւորներուն, անսուրբներուն եւ պիղծերուն, հայր ու մայր զարնողներուն, մարդասպաններուն,
zohrab-1805▾ eastern-1994▾ western am▾
1:99: зная, что закон положен не для праведника, но для беззаконных и непокоривых, нечестивых и грешников, развратных и оскверненных, для оскорбителей отца и матери, для человекоубийц,
1:9  εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις,
1:9. εἰδὼς (having-had-come-to-see) τοῦτο (to-the-one-this,"ὅτι (to-which-a-one) δικαίῳ (unto-course-belonged) νόμος (a-parcelee) οὐ (not) κεῖται , ( it-situateth ," ἀνόμοις ( unto-un-parceleed ) δὲ (moreover) καὶ (and) ἀνυποτάκτοις , ( unto-un-arranged-under ," ἀσεβέσι ( unto-un-reverent ) καὶ (and) ἁμαρτωλοῖς , ( unto-un-adjusted-along ," ἀνοσίοις ( unto-un-pure-belonged ) καὶ (and) βεβήλοις , ( unto-mantle-stepped ,"πατρολῴαις (unto-father-thrashers) καὶ (and) μητρολῴαις, (unto-mother-thrashers,"ἀνδροφόνοις, (unto-man-slayers,"
1:9. sciens hoc quia iusto lex non est posita sed iniustis et non subditis impiis et peccatoribus sceleratis et contaminatis patricidis et matricidis homicidisKnowing this: That the law is not made for the just man but for the unjust and disobedient, for the ungodly and for sinners, for the wicked and defiled, for murderers of fathers and murderers of mothers, for manslayers,
9. as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers:

9: зная, что закон положен не для праведника, но для беззаконных и непокоривых, нечестивых и грешников, развратных и оскверненных, для оскорбителей отца и матери, для человекоубийц,
1:9  εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις,
1:9. sciens hoc quia iusto lex non est posita sed iniustis et non subditis impiis et peccatoribus sceleratis et contaminatis patricidis et matricidis homicidis
Knowing this: That the law is not made for the just man but for the unjust and disobedient, for the ungodly and for sinners, for the wicked and defiled, for murderers of fathers and murderers of mothers, for manslayers,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Хороший учитель тогда будет употреблять закон согласно его назначению, когда признает, что закон вообще назначен не для праведника, т. е. для человека хорошего, честного и угодного Богу, а для людей совершенно иного направления. Апостол имеет здесь в виду уже не только закон Моисеев, но и всякий государственный закон, устанавливаемый известными властями (Рим XIII:1: и сл.). Перечисляя грешников, для которых и нужен закон, апостол делит их на четыре группы: а) грешники, вообще не признающие ни божеских, ни человеческих законов (беззаконные и непокорливые), б) не воздающие должного почтения Богу и дерзко нарушающие Его заповеди (нечестивые и грешники), в) не признающие ничего святого и осквернители того, что посвящено Богу (развратных и оскверненных - точнее: осквернителей - bebhloi), г) отцов - и матереубийц (по русск. пер. неточно: оскорбителей), человекоубийц... человекохищников, т. е. похищающих людей для продажи в рабство (andrapodistaiV). Апостол здесь в исчислении грехов следует порядку заповедей. Если "нечестивые и осквернители" нарушают первые четыре заповеди, требующие почтения к Богу и божественному, то отцеубийцы нарушают пятую, человекоубийцы - шестую, блудники - седьмую, человекохищники - восьмую, и лжецы - девятую. О десятой заповеди, как воспрещающей более тонкий вид греха - греховное пожелание, апостол не считает здесь нужным упомянуть, но и ее, может быть, он имеет в виду в словах: "и для всего, что противно здравому учению", под коим он разумеет истинное апостольское учение, которое, как вполне здоровое, будет производить в слушателях добрые плоды.

По славному благовестию... Эти слова представляют заключение к 9-му стиху: что закон положен не для праведника - это было сказано в славном благовестии Самого Бога, которое поручено возвещать Апостолу Павлу.

Блаженного Бога. Бог называется здесь "блаженным" для того, чтобы дать понять читателям, что, находясь в единении с Богом, они также получают блаженство, состоящее в полном спокойствии, отсутствии всякого страха. Такого блаженства не могли им обещать законоучители, прежде всего выдвигавшие в их сознании их постоянную ответственность пред законом, которая не могла вызвать в их сердцах успокоения.
Adam Clarke: Commentary on the Bible - 1831
1:9: 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 ου κειται, 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 κειται, 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 - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct.
Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring.
For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained.
For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy.
And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, 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: -
Φθεγξομαι οἱς θεμις εστι· θυρας δ' επιθεσθε βεβηλοις Πασιν ὁμως.
"I will speak to whom it is lawful; but these doors, O, shut against the profane."
And that of Virgil, Aen. vi. ver. 258.
Procul! O procul! este profani.
Far! ye profane! get hence.
Murderers of fathers - Πατραλῳαις. 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; πατραλῳας comes from πατερα, a father, and αλοιαω, 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 - Ανδροφονοις· 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.
Albert Barnes: Notes on the Bible - 1834
1:9: Knowing this - That is, "If anyone knows, or admits this, he has the prover view of the design of the law." The apostle does not refer particularly to himself as knowing or conceding this, for then he would have uses the plural form of the participle (see the Greek), but he means that anyone who had just views of the law would see that that which he proceeds to specify was its real purpose.
The law is not made for a righteous man - There has been great variety in the interpretation of this passage. Some suppose that the law here refers to the ceremonial laws of Moses (Clarke, Rosenmuller, Abbot); others to the denunciatory part of the law (Doddridge and Bloomfield); and others that it means that the chief purpose of the law was to restrain the wicked. It seems clear, however, that the apostle does not refer merely to the ceremonial law, for he specifies that which condemns the unholy and profane; the murderers of fathers and mothers; liars and perjured persons. It was not the ceremonial law which condemned these things, but the moral law. It cannot be supposed, moreover, that the apostle meant to say that the law was not binding on a righteous man, or that he was under no obligation to obey it - for he everywhere teaches that the moral law is obligatory on all mankind.
To suppose also that a righteous man is released from the obligation to obey the law, that is, to do right, is an absurdity. Nor does he seem to mean, as Macknight supposes, that the law was not given for the purpose of justifying a righteous man - for this was originally one of its designs. Had man always obeyed it, he would have been justified by it. The meaning seems to be, that the purpose of the law was not to fetter and perplex those who were righteous, and who aimed to do their duty and to please God. It was not intended to produce a spirit of servitude and bondage. As the Jews interpreted it, it did this, and this interpretation appears to have been adopted by the teachers at Ephesus, to whom Paul refers. The whole tendency of their teaching was to bring the soul into a state of bondage, and to make religion a condition, of servitude. Paul teaches, on the other hand, that religion was a condition of freedom, and that the main purpose of the law was not to fetter the minds of the righteous by numberless observances and minute regulations, but that it was to restrain the wicked from sin. This is the case with all law. No good man feels himself lettered and manacled by wholesome laws, nor does he feel that the purpose of law is to reduce him to a state of servitude. It is only the wicked who have this feeling - and in this sense the law is made for a man who intends to do wrong.
For the lawless - To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors - the wicked. It is rendered transgressors in Mat 15:28; Luk 22:37, and wicked, Act 2:23; Th2 2:8.
And disobedient - Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Tit 1:6, Tit 1:10, where it is rendered unruly, and Heb 2:8, where it is translated not put under; that is, under Christ.
For the ungodly - Those who have no religion; who do not worship or honor God. The Greek word occurs in the following places, in all of which it is rendered ungodly; Rom 4:5; Rom 5:6; Ti1 1:9; Pe1 4:18; Pe2 2:5; Pe2 3:7; Jde 1:15. The meaning is, that the law is against all who do not worship or honor God.
And for sinners - The word used here is the common word to denote sinners. It is general, and includes sins of all kinds.
For unholy - "Those who are regardless of duty to God or man," Robinson, Lexicon. The word occurs in the New Testament only here, and in Ti2 3:2. It has particular reference to those who fail of their duty toward God, and means those who have no piety; who are irreligious.
And profane - This does not necessarily mean that they were profane in the sense that blasphemed the name of God, or were profane swearers - though the word would include that - but it means properly those who are impious, or who are scoffers; notes, Heb 12:16. The word occurs only in the following places, in all of which it is rendered profane: Ti1 1:9; Ti1 4:7; Ti1 6:20; Ti2 2:16; Heb 12:16. A man who treats religion with contempt. mockery, or scorn, would correspond with the meaning of the word.
For murderers of fathers - The Greek properly means a "smiter of a father" (Robinson), though here it undoubtedly means a parricide. This was expressly forbidden by the law of Moses, and was a crime punishable by death; Exo 21:15. It is said to have been a crime which the Roman law did not contemplate as possible, and hence that there was no enactment against it. It is, indeed, a crime of the highest order; but facts have shown that if the Romans supposed it would never be committed, they did not judge aright of human nature. There is no sin which man will not commit if unrestrained, and there is in fact no conceivable form of crime of which he has not been guilty.
Murderers of mothers - A still more atrocious and monstrous crime, if possible, than the former. We can conceive nothing superior to this in atrocity, and yet it has been committed. Nero caused his mother to be murdered, and the annals of crime disclose the names of not a few who have imbrued their own hands in the blood of those who bare them. This was also expressly forbidden by the law of Moses; Exo 21:15.
For manslayers - This word occurs nowhere else in the New Testament. It means a homicide - a murderer. The crime is expressly forbidden by the law; Exo 20:13; Gen 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: the law: Rom 4:13, Rom 5:20, Rom 6:14; Gal 3:10-14, Gal 3:19, Gal 5:23
the lawless: Th2 2:8 *Gr.
disobedient: Rom 1:30; Tit 1:16, Tit 3:3; Heb 11:31; Pe1 2:7, Pe1 3:20
the ungodly: Pe1 4:18
profane: Jer 23:11; Eze 21:25; Heb 12:16
murderers: Lev 20:9; Deu 27:16; Sa2 16:11, Sa2 17:1-4; Kg2 19:37; Ch2 32:21; Pro 20:20; Pro 28:24, Pro 30:11, Pro 30:17; Mat 10:21
manslayers: Gen 9:5, Gen 9:6; Exo 20:13, Exo 21:14; Num 35:30-33; Deu 21:6-9; Pro 28:17; Gal 5:21; Rev 21:8, Rev 22:15
Geneva 1599
(8) Knowing this, that the law is not made for a (e) righteous man, but for the lawless and disobedient, for the ungodly and for (f) sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
(8) He indeed escapes the curse of the Law, and therefore does not abhor it, who fleeing and avoiding those things which the Law condemns, gives himself with all his heart to observe it: and he does not make a vain babbling of outward and curious matters.
(e) And such a one is he, whom the Lord has endued with true doctrine, and with the Holy Spirit.
(f) To those who make an art, as it were, of sinning.
John Gill
Knowing this, that the law is not made for a righteous man,.... No man is naturally righteous since Adam, excepting the man Christ Jesus: some that are righteous in their own opinion, and in the esteem of others, are not truly and really so; none are righteous, or can be justified in the sight of God by the works of the law; those only are righteous men, who are made so through the imputation of Christ's righteousness to them: and such a righteous man is here intended, who believes in Christ with the heart unto righteousness, who lays hold on Christ's righteousness, and receives it by faith; in consequence of which he lives soberly, righteously, and godly, though not without sin, since there is no such just man upon earth. Now for such a man the law was not made; which must be understood not of its original constitution and make, for it was certainly made for, and given to Adam, who was a righteous man, and was written upon his heart in a state of innocence; and who had a positive law made also for him, and given to him as a trial of his obedience to this: it was also delivered to the Israelites on Mount Sinai, who were, many of them, at least, righteous men; and besides all this, the law was made for Jesus Christ; he was the end, the mark, and scope at which it aimed, and for whose sake it was given to Israel, that he might be made under it, and fulfil it. Nor does this expression deny all use of the law to a righteous man, which has been pointed out on the preceding verse, but only removes an unlawful use, and a wrong end of the law: it never was made with any such view as to obtain righteousness by it; for, a righteous man, as Adam, in innocence, and all that are justified by Christ's righteousness, need it not for such a purpose, because they are already righteous; and sinners can never attain to righteousness by it, since it cannot give life unto them: it is made therefore not for the former with the view now mentioned, but for the latter, and that both for the restraining of sin, and punishing of sinners. The words , may be rendered, "the law does not lie upon a righteous man", or against him. It does not lie as a weight or burden on him; its precept does not lie on him, as a task to be performed; nor does its penalty, the curse, lie on him as a punishment to be bore by him: it does not lie upon him, nor against him, as an accusing law, its mouth is stopped by the righteousness of Christ, by which he is denominated a righteous man; nor as a terrifying law, and bringing into bondage by its threats and menaces; nor as a rigorous law, obliging to obedience in a forcible and compulsive way; seeing there is no need of it, the righteous man delights in it, and cheerfully serves it, and the love of Christ constrains him to obey it freely. And much less does it lie on him, or against him as a cursing or condemning law, since Christ has redeemed him from the curse of it,
But for the lawless and disobedient; by the "lawless" are meant, not the Gentiles, which were without the written law, but such who have it, and despise and reject it, and live not according to it, but transgress it: and "the disobedient" design such who are not subject to it: who are sons of Belial, children without the yoke; who cast the law of the Lord behind their backs; who are not, nor can they be subject to it, without the powerful and efficacious grace of God. Now the law lies upon, and against such persons, as an accusing, terrifying, cursing, and condemning law,
For the ungodly, and for sinners; by the "ungodly" are intended, such as are without God in the world, who neither fear God, nor regard man, who neglect and despise the worship of God, and say to him, depart from us, Job 21:14 and by "sinners" are designed notorious ones, who are exceeding great sinners, always sinning, making sin their constant business and employment; on and against these the law lies:
for unholy and profane: such are unholy persons, who are destitute of inward principles of truth and holiness, and who live unholy lives and conversations; and "profane" persons are those who profane the name of the Lord by cursing and swearing, and who profane his day, doctrines, and ordinances, and live dissolute and profane lives, being abandoned to all sin and wickedness; these three couples of wicked men, expressed in general terms, seem to have respect greatly to the moral part of the four precepts of the decalogue, as the following particulars do to the other six:
for murderers of fathers, and murderers of mothers; though there is no law that expressly mentions this, yet is beyond all doubt a breach both of the fifth and sixth commands; and if cursing parents, and disobedience to them, were punishable by the law with death, then much more the murder of them; see Lev 20:9 though the words will bear to be rendered, "for strikers of fathers, and strikers of mothers"; and so the Syriac and Arabic versions render them, and against this there was an express law, Ex 21:15. According to the Pompeian law, one guilty of parricide was to be sewed up in a sack with a dog, a cock, a viper, and an ape, and cast into the sea, or into a river (h):
for manslayers, guilty of the murder of any man, which was always punishable with death, and was a breach of the sixth command; see Gen 9:6.
(h) Pompon. Laetus de Leg. Rom. p. 156.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
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 (Rom 6:14; Gal 5:18, Gal 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 (Rom 10:4).
disobedient--Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, Tit 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.
1:101:10: պոռնկա՛ց, արուագիտա՛ց, մարդելուզա՛ց, ստո՛ց, ստերդմա՛նց, եւ եթէ ա՛յլ ինչ իցէ հակառակ ողջամիտ վարդապետութեանս.
10 պոռնիկների, արուամոլների, մարդագողերի, ստախօսների, սուտ երդուողների, այլեւ ամէն բանի համար, որը հակառակ է ողջամիտ վարդապետութեան,
10 Պոռնիկներուն, արուագէտներուն, մարդ գողցողներուն, ստախօսներուն, սուտ երդում ընողներուն եւ թէ ուրիշ ոեւէ բանի որ հակառակ է ողջամիտ վարդապետութեան,
պոռնկաց, արուագիտաց, մարդելուզաց, ստոց, ստերդմանց, եւ եթէ այլ ինչ իցէ հակառակ ողջամիտ վարդապետութեանս:

1:10: պոռնկա՛ց, արուագիտա՛ց, մարդելուզա՛ց, ստո՛ց, ստերդմա՛նց, եւ եթէ ա՛յլ ինչ իցէ հակառակ ողջամիտ վարդապետութեանս.
10 պոռնիկների, արուամոլների, մարդագողերի, ստախօսների, սուտ երդուողների, այլեւ ամէն բանի համար, որը հակառակ է ողջամիտ վարդապետութեան,
10 Պոռնիկներուն, արուագէտներուն, մարդ գողցողներուն, ստախօսներուն, սուտ երդում ընողներուն եւ թէ ուրիշ ոեւէ բանի որ հակառակ է ողջամիտ վարդապետութեան,
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: для блудников, мужеложников, человекохищников, (клеветников, скотоложников,) лжецов, клятвопреступников, и для всего, что противно здравому учению,
1:10  πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται,
1:10. πόρνοις, (unto-harlots,"ἀρσενοκοίταις, (unto-male-situaters,"ἀνδραποδισταῖς, (unto-man-footers-to,"ψεύσταις, (unto-falsifiers," ἐπιόρκοις , ( unto-fenceed-upon ,"καὶ (and) εἴ (if) τι (a-one) ἕτερον (different) τῇ (unto-the-one) ὑγιαινούσῃ (unto-healthing) διδασκαλίᾳ (unto-a-spoken-teaching-unto) ἀντίκειται , ( it-ever-a-one-situateth ,"
1:10. fornicariis masculorum concubitoribus plagiariis mendacibus periuris et si quid aliud sanae doctrinae adversaturFor fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine:
10. for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine;
For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine:

10: для блудников, мужеложников, человекохищников, (клеветников, скотоложников,) лжецов, клятвопреступников, и для всего, что противно здравому учению,
1:10  πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται,
1:10. fornicariis masculorum concubitoribus plagiariis mendacibus periuris et si quid aliud sanae doctrinae adversatur
For fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: For whoremongers - Πορνοις· Adulterers, fornicators, and prostitutes of all sorts.
Them that defile themselves with mankind - Αρσενοκοιταις· From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite.
Men-stealers - Ανδραποδισταις· 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 color 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 - Ψευσταις· 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 - Επιορκοις· From επι, against, and ὁρκος, 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.
Albert Barnes: Notes on the Bible - 1834
1:10: For whoremongers - Lev 19:29; Lev 20:5.
For them that defile themselves with mankind - Sodomites. See the evidence that this crime abounded in ancient times, in the notes on Rom 1:27. It was forbidden by the law of Moses, and was punishable with death; Lev 20:13.
For menstealers - The word here used - ἀνδρᾶποδιστής andrapodistē s - occurs nowhere else in the New Testament. It properly means one who steals another for the purpose of making him a slave - a kidnapper. This is the common way in which people are made slaves. Some, indeed, are taken in war and sold as slaves, but the mass of those who have been reduced to servitude have become slaves by being kidnapped. Children are stolen from their parents, or wives from their husbands, or husbands from their wives, or parents from their children, or whole families are stolen together. None become slaves voluntarily, and consequently the whole process of making slaves partakes of the nature of theft of the worst kind. What theft is like that of stealing a man's children, or his wife, or his father or mother? The guilt of manstealing is incurred essentially by those who purchase those who are thus stolen - as the purchaser of a stolen horse, knowing it to be so, participates in the crime. A measure of that criminality also adheres to all who own slaves, and who thus maintain the system - for it is a system known to have been originated by theft. This crime was expressly forbidden by the law of God, and was made punishable with death; Exo 21:16; Deu 24:7.
For liars - Lev 6:2-4; Lev 19:11.
For perjured persons - Those who swear falsely; Lev 19:12; Lev 6:3; Exo 20:7.
And if there be any other thing that is contrary to sound doctrine - To sound or correct teaching - for so the word doctrine means. The meaning is, if there is anything else that is opposed to the instruction which the law of God gives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: whoremongers: Mar 7:21, Mar 7:22; Co1 6:9, Co1 6:10; Gal 5:19-21; Eph 5:3-6; Heb 13:4
defile: Gen 19:5; Lev 18:22, Lev 20:13; Rom 1:26; Jde 1:7
menstealers: Gen 37:27, Gen 40:15; Exo 21:16; Deu 24:7; Rev 18:13
for liars: Joh 8:44; Rev 21:8, Rev 21:27, Rev 22:15
perjured: Exo 20:7; Eze 17:16-19; Hos 4:1, Hos 4:2, Hos 10:4; Zac 5:4, Zac 8:17; Mal 3:5; Mat 5:33-37
contrary: Ti1 6:3; Ti2 1:13, Ti2 4:3; Tit 1:9, Tit 2:1
John Gill
For whoremongers,.... Fornicators and adulterers, who were transgressors of the seventh command, Ex 20:14 these God will judge, and such shall have their portion in the lake that burns with fire and brimstone:
for them that defile themselves with mankind; who are guilty of sodomy; such, according to the law, were to die, Lev 18:22 the wrath of God was revealed from heaven in a very visible and remarkable manner against this abomination, by raining fire and brimstone upon Sodom and Gomorrah, and upon the cities of the plain, who defiled themselves in this way:
for men stealers; who decoyed servants or free men, and stole them away, and sold them for slaves; see the laws against this practice, and the punishment such were liable to, in Ex 21:16. This practice was condemned by the Flavian law among the Romans (i), and was not allowed of among the Grecians (k); the death with which such were punished was strangling, according to the Jews (l):
for liars; who speak what is false, against their own knowledge and conscience, and with a design to deceive; who lie against their neighbours, and act falsely and deceitfully in trade and merchandise, as well as speak that which is not true; see Lev 6:2.
for perjured persons; who take a false oath on any account, and bear false witness against their neighbour. Now upon, and against all, and each of these, the law lies, as an accusing, threatening, and cursing law:
and if there be any other thing that is contrary to sound doctrine; the law lies against it, takes notice of it, charges with it, condemns and punishes for it: by "sound doctrine" is meant the doctrine of the Gospel, which is in itself pure and incorrupt, and is the cause of soundness and health to others; it is health to the navel, and marrow to the bones; its doctrines are the wholesome words of Christ, and by them souls are nourished up unto eternal life; when the errors and heresies of men are in themselves rotten and corrupt, and also eat as do a canker. Here it may be observed, that there is an entire harmony and agreement between the Gospel and the law, rightly understood and used; what is contrary to the one, is also to the other; the Gospel no more countenances sin than the law does; and whatever is repugnant to the Gospel is liable to be punished by the law,
(i) Pompon. Laetus de Leg. Rom. p. 154. (k) Philostrat. Vit. Apollon. l. 8. c. 3. (l) Misna Sanhedria, c. 10. sect. 1. & Maimon. Hilch. Geniba, c. 9. sect. 1.
John Wesley
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?
Robert Jamieson, A. R. Fausset and David Brown
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 (Mt 7:12).
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 (Rom 7:7), 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 (Ti1 6:3; Ti2 1:13; Tit 1:13; Tit 2:2), as opposed to sickly, morbid (as the Greek of "doting" means, Ti1 6:4), and "canker" (Ti2 2:17). "The doctrine," or "teaching, which is according to godliness" (Ti1 6:3).
1:111:11: որ ըստ աւետարանի փառաց երանելւո՛յն Աստուծոյ է, որում եղէ ես հաւատարիմ[4897]։ վջ [4897] Ոմանք. Ըստ աւետարանին... որոյ եղէ ես հա՛՛։
11 վարդապետութիւն, որ համապատասխանում է երանելի Աստծու փառաւոր Աւետարանին, որին եւ հաւատարիմ եղայ ես:
11 Որը համաձայն է երանելի Աստուծոյ փառաւոր աւետարանին եւ որ ինծի յանձնուեցաւ։
որ ըստ աւետարանի փառաց երանելւոյն Աստուծոյ է, որում եղէ ես հաւատարիմ:

1:11: որ ըստ աւետարանի փառաց երանելւո՛յն Աստուծոյ է, որում եղէ ես հաւատարիմ[4897]։ վջ
[4897] Ոմանք. Ըստ աւետարանին... որոյ եղէ ես հա՛՛։
11 վարդապետութիւն, որ համապատասխանում է երանելի Աստծու փառաւոր Աւետարանին, որին եւ հաւատարիմ եղայ ես:
11 Որը համաձայն է երանելի Աստուծոյ փառաւոր աւետարանին եւ որ ինծի յանձնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: по славному благовестию блаженного Бога, которое мне вверено.
1:11  κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ.
1:11. κατὰ (down) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) μακαρίου (of-bless-belonged) θεοῦ, (of-a-Deity,"ὃ (to-which) ἐπιστεύθην (I-was-trusted-of) ἐγώ. (I)
1:11. quae est secundum evangelium gloriae beati Dei quod creditum est mihiWhich is according to the gospel of the glory of the blessed God which hath been committed to my trust.
11. according to the gospel of the glory of the blessed God, which was committed to my trust.
According to the glorious gospel of the blessed God, which was committed to my trust:

11: по славному благовестию блаженного Бога, которое мне вверено.
1:11  κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ.
1:11. quae est secundum evangelium gloriae beati Dei quod creditum est mihi
Which is according to the gospel of the glory of the blessed God which hath been committed to my trust.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: According to the glorious Gospel - The sound doctrine mentioned above, which is here called ευαγγελιον της δοξης του μακαριου Θεου, 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 dishonored 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.
Albert Barnes: Notes on the Bible - 1834
1:11: According to the glorious gospel - The gospel is a system of divine Revelation. It makes known the will of God. It states what is duty, and accords in its great principles with the law, or is in harmony with it. The law, in principle, forbids all which the gospel forbids, and in publishing the requirements of the gospel, therefore, Paul says that the law really forbade all which was prohibited in the gospel, and was designed to restrain all who would act contrary to that gospel. There is no contradiction between the law and the gospel. They forbid the same things, and in regard to morals and true piety, the clearer Revelations of the gospel are but carrying out the principles stated in the law. They who preach the gospel, then, should not be regarded as arrayed against the law, and Paul says that they who preached the gospel aright really stated the true principles of the law. This he evidently intends should bear against the false teachers who professed to explain the law of Moses. He means here that if a man wished to explain the law, the best explanation would be found in that gospel which it was his office to publish; compare Rom 3:31.
Of the blessed God - Rev_ealed by the blessed God - the same God who was the Author of the law.
Which was committed to my trust - Not to him alone, but to him in common with others. He had received it directly from the Lord; Co1 9:17; notes, Gal 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: According: Rom 2:16
glorious: Psa 138:2; Luk 2:10, Luk 2:11, Luk 2:14; Co2 3:8-11, Co2 4:4, Co2 4:6; Eph 1:6, Eph 1:12, Eph 2:7, Eph 3:10; Pe1 1:11, Pe1 1:12
the blessed: Ti1 6:15
which: Ti1 2:7, Ti1 6:20; Co1 4:1, Co1 4:2, Co1 9:17; Co2 5:18-20; Gal 2:7; Col 1:25; Th1 2:4; Ti2 1:11, Ti2 1:14, Ti2 2:2; Tit 1:3
Geneva 1599
(9) According to the glorious gospel of the blessed God, (10) which was committed to my trust.
(9) He contrasts fond and vain babbling with, not only the Law, but the Gospel also, which does not condemn, but greatly commends the wholesome doctrine contained in the commandments of God. And therefore he calls it a glorious Gospel, and the Gospel of the blessed God, the power of which these babblers did not know.
(10) A reason why neither any other Gospel is to be taught than he has taught in the Church, neither after any other way, because there is no other Gospel besides that which God committed to him.
John Gill
According to the glorious Gospel of the blessed God,.... For no doctrine is sound, but what is agreeable to that: this is a very great encomium of the Gospel. The doctrine preached by the apostles was not only Gospel, or good news, and glad tidings, but the Gospel of God; of which he is the author, and which relates to his glory, the glory of all his perfections; which reveals his purposes, shows his covenant, and exhibits the blessings and promises of it; and is the Gospel of the blessed God, who is blessed in himself, and is the fountain of blessedness to others; and particularly he blesses his chosen ones with spiritual blessings, and which are set forth and declared in the Gospel; for which reason this epithet seems to be given to God here: and it is a glorious one; it discovers the glory of God, of his wisdom, grace, and love in the salvation of men; its doctrines of peace and pardon, righteousness and salvation by Jesus Christ, are glorious ones; and so are its promises, being great and precious, all yea and amen in Christ, absolute, unconditional, unchangeable, and irreversible; its ordinances also are glorious ones, being amiable and pleasant, and not grievous and burdensome to believers; and it is glorious in its effects, being the power of God unto salvation, the means of enlightening the blind, of quickening the dead, of delivering men from bondage and servitude, of turning men from sin and Satan to God, and of refreshing and comforting distressed minds, and of reviving the spirits of drooping saints, of establishing and strengthening them, and nourishing them up to eternal life. The apostle adds,
which was committed to my trust: to distinguish this Gospel from another, from that of the false teachers, which was an inglorious one, and he had nothing to do with; and to show the excellency and worth of it; it being valuable, was deserving of care and keeping, and was a depositum the person intrusted with was faithfully and carefully to keep and preserve.
John Wesley
According to the glorious gospel - Which, far from "making void," does effectually "establish, the law."
Robert Jamieson, A. R. Fausset and David Brown
According to the glorious gospel--The Christian's freedom from the law as a sanctifier, as well as a justifier, implied in the previous, Ti1 1:9-10, is what this Ti1 1:11 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 2Cor 4:4) of the blessed God." The Gospel manifests God's glory (Eph 1:17; Eph 3:16) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" (Ti1 1:9); and in imparting that righteousness whereby he loathes all those sins against which (Ti1 1:9-10) 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 Ti1 6:15 : appropriate in speaking here of the Gospel blessedness, in contrast to the curse on those under the law (Ti1 1:9; Gal 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 (Ti1 1:8; Tit 1:3).
1:121:12: Շնո՛րհ ունիմ այնմիկ՝ որ զօրացոյցն զիս ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր. զի հաւատարի՛մ համարեցաւ կարգե՛լ ՚ի սպասաւորութիւն.
12 Շնորհակալութիւն նրան, որ զօրացրեց ինձ մեր Տէր Քրիստոս Յիսուսի միջոցով[8], որը վստահելի համարեց ինձ այս սպասաւորութեանը կարգելու,[8] 8. Յունարէնն ունի՝ Շնորհակալութիւն Քրիստոս Յիսուս մեր Տիրոջը:
12 Շնորհակալ եմ անոր՝ որ զիս զօրացուց, այսինքն Քրիստոս Յիսուս մեր Տէրոջը, որ հաւատարիմ սեպելով զիս՝ այս սպասաւորութեան մէջ դրաւ.
Շնորհ ունիմ այնմիկ որ զօրացոյցն զիս, [3]ի Քրիստոս Յիսուս ի Տէր մեր``, զի հաւատարիմ համարեցաւ կարգել ի սպասաւորութիւն:

1:12: Շնո՛րհ ունիմ այնմիկ՝ որ զօրացոյցն զիս ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր. զի հաւատարի՛մ համարեցաւ կարգե՛լ ՚ի սպասաւորութիւն.
12 Շնորհակալութիւն նրան, որ զօրացրեց ինձ մեր Տէր Քրիստոս Յիսուսի միջոցով[8], որը վստահելի համարեց ինձ այս սպասաւորութեանը կարգելու,
[8] 8. Յունարէնն ունի՝ Շնորհակալութիւն Քրիստոս Յիսուս մեր Տիրոջը:
12 Շնորհակալ եմ անոր՝ որ զիս զօրացուց, այսինքն Քրիստոս Յիսուս մեր Տէրոջը, որ հաւատարիմ սեպելով զիս՝ այս սպասաւորութեան մէջ դրաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Благодарю давшего мне силу, Христа Иисуса, Господа нашего, что Он признал меня верным, определив на служение,
1:12  χάριν ἔχω τῶ ἐνδυναμώσαντί με χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν,
1:12. Χάριν (To-a-granting) ἔχω (I-hold) τῷ (unto-the-one) ἐνδύναμώσαντί (unto-having-en-abled-in) με (to-me) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν, (of-us,"ὅτι (to-which-a-one) πιστόν (to-trusted) με (to-me) ἡγήσατο ( it-led-unto ) θέμενος ( having-had-placed ) εἰς (into) διακονίαν, (to-a-raising-through-unto,"
1:12. gratias ago ei qui me confortavit Christo Iesu Domino nostro quia fidelem me existimavit ponens in ministerioI give him thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry:
12. I thank him that enabled me, Christ Jesus our Lord, for that he counted me faithful, appointing me to service;
And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry:

12: Благодарю давшего мне силу, Христа Иисуса, Господа нашего, что Он признал меня верным, определив на служение,
1:12  χάριν ἔχω τῶ ἐνδυναμώσαντί με χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν,
1:12. gratias ago ei qui me confortavit Christo Iesu Domino nostro quia fidelem me existimavit ponens in ministerio
I give him thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-17: Апостол так полон убеждением в истинности провозвещаемого им учения, что не иначе, как с чувством глубочайшей благодарности воспоминает о своем призвании к апостольскому служению. Только благодать, т. е. любовь Божия могла сделать из него, прежнего гонителя христиан, верного проповедника Христова Евангелия. Сам он был бессилен что-либо сделать для своего возрождения - Бог дал ему эту силу.

С верою и любовью во Христе. И вера, и любовь пробудились в Павле именно как результат могущественного действия божественной благодати.

Из которых я первый - ср. 1: Кoр. XV:9.

Царю же веков нетленному (т. е. неизменяемому)... Апостол так называет Бога для того, чтобы показать, что наша мысль должна стремиться только к Богу и что учения о прочих вещах и предметах как существующих во времени не могут иметь первенствующего значения... Самый первый величайший предмет познания - Бог (у Полянского с. 283).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Perverters Reproved.A. D. 64.
12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1. He made havoc of the church, Acts viii. 3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4; xxvi. 10, 11.

2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," &c.

(2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (v. 15): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14. He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13. His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph. iii. 8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. xi. 5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

[1.] For the encouragement of others to repent and believe (v. 16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39.

[2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, &c. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. vii. 9. He is immortal, and the original of immortality; he only has immortality (1 Tim. vi. 16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1 Tim. vi. 16. He is the only wise God (Jude 25); he only is infinitely wise, and the fountain of all wisdom. "To him be glory for ever and ever," or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do," Rev. v. 12, 13.
Adam Clarke: Commentary on the Bible - 1831
1:12: I thank Christ - I feel myself under infinite obligation to Christ who hath strengthened me, ενδυναμωσαντι, who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, διακονιαν, 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.
Albert Barnes: Notes on the Bible - 1834
1:12: And I thank Christ Jesus our Lord - The mention of the gospel Ti1 1:11, and of the fact that it was committed to him, leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defense and the propagation of the gospel. For all this, though it had required him to give up his favorite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil, and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honorable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister, when he comes to die, feels that the highest favor which Heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life.
Who hath enabled me - Who has given me ability or strength for this service. The apostle traced to the Lord Jesus the fact that he was in the ministry at all, and all the ability which he had to perform the duties of that holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but he makes the acknowledgment which any faithful minister would do, that all the strength which he has to perform the duties of his office is derived from Christ; compare Joh 15:5 note; Co1 15:10 note.
For that he counted me faithful - This is equivalent to saying that he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance that he would be faithful. A sovereign, when he sends an ambassador to a foreign court, reposes confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all who are called by the Redeemer into the ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confidence in them - for he commits to them great and important interests. Hence, learn:
(1) that no one ought to regard himself as called to the ministry who will not be "faithful" to his Master; and,
(2) that the office of the ministry is most honorable and responsible. Nowhere else are there so great interests entrusted to man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: I thank: Joh 5:23; Phi 2:11; Rev 5:9-14, Rev 7:10-12
who: Co1 15:10; Co2 3:5, Co2 3:6, Co2 4:1, Co2 12:9, Co2 12:10; Phi 4:13; Ti2 4:17
counted: Act 16:15; Co1 7:25
putting: Ti1 1:11; Act 9:15; Col 1:25
Geneva 1599
(11) And I thank Christ Jesus our Lord, who hath (g) enabled me, for that he counted me faithful, putting me into the ministry;
(11) He maintains of necessity his apostleship against some that did find fault with his former life, debasing himself even to hell, to advance only Christ's only, with which he abolished all those his former doings.
(g) Who gave me strength, not only when I had no will to do well, but also when I was wholly given to evil.
John Gill
And I thank Jesus Christ our Lord, &c. l The subject matter of this thanksgiving being the apostle's call to the ministry of the word, and his furniture and fitness for it, shows, that while others were fond of being teachers, and called doctors of the law, he esteemed it an high honour and special favour bestowed upon him, that he was a preacher of the Gospel; and that all his gifts and abilities for it were not of himself, nor from men, but were owing to the free grace of God, and favour of Christ; wherefore he gloried not in them, as if he had not received them, but gives Christ the glory of them, and thanks to him for them,
who hath enabled me; who gave him all his abilities for the preaching of the Gospel, and all that strength to perform the various parts of labour and service he was called unto, and all that firmness, resolution, and fortitude of mind he was endued with, to bear and suffer what he did for the sake of Christ and his Gospel,
For that he counted me faithful; not that he was so antecedent to the grace and gifts bestowed on him by Christ, or that Christ foresaw that he would be so, and therefore chose him for his service; but he counted him faithful, having made him so by his grace, and thus he kept him; faithfulness being a necessary requisite and qualification for a Gospel minister, he having a great trust committed to him, being made a steward of the manifold grace and mysteries of God:
putting me into the ministry. The ministry of the word, the work of the ministry, or preaching of the Gospel, the dispensation or administration of it to the sons of men; this he did not thrust himself into, nor take this honour to, and of himself; nor was he put into it by men, but was chosen to it of God, and called unto it by the Spirit, and was placed in it by Christ himself, who in person appeared to him, and made a minister of him; see Rom 1:1 Acts 13:2. The Arabic and Ethiopic versions read, "his ministry", the ministry of Christ.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better (Ti1 1:13) than those lawless ones described above (Ti1 1:9-10), when the grace of our Lord (Ti1 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, "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" (Rom 5:6). 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 (1Cor 7:25). Faithfulness is the quality required in a steward (1Cor 4:2).
putting me into--rather as in Th1 5:9, "appointing me (in His sovereign purposes of grace) unto the ministry" (Acts 20:24).
1:131:13: որ յառաջագոյն հայհոյի՛չն էի՝ եւ հալածիչ եւ թշնամանիչ. այլ գտի ողորմութիւն, զի զայն յանգիտութեա՛ն եւ յանհաւանութեան գործէի[4898]. [4898] Ոմանք. Եւ յանհաւատութեան գոր՛՛։
13 ինձ, որ նախապէս հայհոյիչ էի, հալածիչ եւ անարգող. բայց ես ողորմութիւն գտայ, որովհետեւ այդ բանն անում էի անգիտութեան եւ անհնազանդութեան մէջ գտնուելով.
13 Որ առաջ հայհոյիչ էի ու հալածող եւ թշնամանող. բայց ողորմութիւն գտայ, վասն զի անհաւատութեան մէջ եւ չգիտնալով ըրի։
որ յառաջագոյն հայհոյիչն էի եւ հալածիչ եւ թշնամանիչ, այլ գտի ողորմութիւն, զի զայն յանգիտութեան եւ յանհաւանութեան գործէի:

1:13: որ յառաջագոյն հայհոյի՛չն էի՝ եւ հալածիչ եւ թշնամանիչ. այլ գտի ողորմութիւն, զի զայն յանգիտութեա՛ն եւ յանհաւանութեան գործէի[4898].
[4898] Ոմանք. Եւ յանհաւատութեան գոր՛՛։
13 ինձ, որ նախապէս հայհոյիչ էի, հալածիչ եւ անարգող. բայց ես ողորմութիւն գտայ, որովհետեւ այդ բանն անում էի անգիտութեան եւ անհնազանդութեան մէջ գտնուելով.
13 Որ առաջ հայհոյիչ էի ու հալածող եւ թշնամանող. բայց ողորմութիւն գտայ, վասն զի անհաւատութեան մէջ եւ չգիտնալով ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: меня, который прежде был хулитель и гонитель и обидчик, но помилован потому, что [так] поступал по неведению, в неверии;
1:13  τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ,
1:13. τὸ (to-the-one) πρότερον (to-more-before) ὄντα (to-being) βλάσφημον (to-harmfully-declared) καὶ (and) διώκτην (to-a-pursuer) καὶ (and) ὑβριστήν: (to-an-abuser-to) ἀλλὰ (other) ἠλεήθην, (I-was-compassioned-unto,"ὅτι (to-which-a-one) ἀγνοῶν (un-considering-unto) ἐποίησα (I-did-unto) ἐν (in) ἀπιστίᾳ, (unto-a-un-trusting-unto,"
1:13. qui prius fui blasphemus et persecutor et contumeliosus sed misericordiam consecutus sum quia ignorans feci in incredulitateWho before was a blasphemer and a persecutor and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.
13. though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;
Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief:

13: меня, который прежде был хулитель и гонитель и обидчик, но помилован потому, что [так] поступал по неведению, в неверии;
1:13  τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ,
1:13. qui prius fui blasphemus et persecutor et contumeliosus sed misericordiam consecutus sum quia ignorans feci in incredulitate
Who before was a blasphemer and a persecutor and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.
13. though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: 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 - Και ὑβριστην· 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.
Albert Barnes: Notes on the Bible - 1834
1:13: Who was before a blasphemer - This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer - that he was one who abused and Rev_iled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the Rev_erse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect; see the notes on Phi 3:4-6. The meaning is, that he had Rev_iled the name of Christ, and opposed him and his cause - not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches, and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, see the notes on Mat 9:3; compare Act 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do Act 26:9; here he says that he now regarded it as blasphemy. Hence, learn that people may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.
And a persecutor - Act 9:1 ff; Act 22:4; Act 26:11; Co1 15:9; Gal 1:13, Gal 1:23.
And injurious - The word here used (ὑβριστής hubristē s), occurs only in one other place in the New Testament, Rom 1:30, where it is rendered "despiteful." The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word "blasphemer," or "persecutor," and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done; compare the Greek in Mat 22:6; Luk 11:45; Luk 18:32; Act 14:5; Th1 2:2; Co2 12:10, for illustrations of the meaning of the word. Tyndale and Coverdale render it here "tyrant."
But I obtained mercy, because I did it ignorantly in unbelief - compare notes on Luk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such - for what he did was with a violent and wicked spirit - but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers; "Father, forgive them, for they know not what they do." It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.
Yet we cannot but regard - Paul's "ignorance in unbelief" as, in itself, a grievous sin, He had abundant means of knowing the truth had he been disposed to inquire with patience and candor. His great abilities and excellent education are a further aggravation of the crime. It is, therefore, impossible to acquiesce in any solution of this clause which seems to make criminal ignorance a ground of mercy. The author, however, intends nothing of this kind, nor would it be fair to put such construction on his words. Yet, a little more fullness had been desirable on a subject of this nature. It is certain, that, independent of the nature of the ignorance, whether willful or otherwise, the character of crime is affected by it. He who should oppose truth, knowing it to be such, is more guilty than he who opposes it in ignorance, or under the conviction that it is not truth, but falsehood. In a certain sense, too, this ignorance, may be regarded as a reason why mercy is bestowed on such as sin desperately or blasphemously under it. Rather, it is a reason why they are not excluded from mercy. It shows why persons so guilty are not beyond its pale. This is, we think, the true key both to the passage, and that in Luk 23:34. The ignorance is not a reason why God should bestow mercy on such persons, rather than on others left to perish, but a reason why they obtain mercy at all, who, by their blasphemies had been supposed to have reached the sin against the Holy Spirit.
Now consider the passage in this view. The apostle had just been showing how great a sinner he had formerly been. His criminality had been so great that it went near to shutting him out from mercy altogether. Had he maliciously persecuted and blasphemed Christ, knowing him to be the Messiah, his had been the unpardonable sin, and his lot that of judicial, final obduracy. But he had not got that length. He was saved from that gulph, and obtained mercy, because, sinning ignorantly and in unbelief, he was not beyond its range.
That Paul should set himself to excuse his guilt is altogether impossible. He does the very Rev_erse. He has but escaped the unpardonable sin. He is chief of sinners. He owes his salvation to exceeding abundant grace. All long-suffering has been exercised toward him. He affirms, that mercy was extended to him, that, to the end of time, there might be a proof or pattern of mercy to the guiltiest. Had he been assigning a reason why he obtained mercy, rather than others left to perish, doubtless that had been what he has elsewhere assigned and defended, "God will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion;" Rom 9:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: was: Act 8:3, Act 9:1, Act 9:5, Act 9:13, Act 22:4, Act 26:9-11; Co1 15:9; Gal 1:13; Phi 3:6
but: Ti1 1:16; Hos 2:23; Rom 5:20, Rom 5:21, Rom 11:30, Rom 11:31; Heb 4:16; Pe1 2:10
because: Num 15:30; Luk 12:47, Luk 23:34; Joh 9:39-41; Act 3:17, Act 26:9; Heb 6:4-8; Heb 10:26-29; Pe2 2:21, Pe2 2:22
Geneva 1599
Who was before a (h) blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.
(h) These are the meritorious works which Paul brags of.
John Gill
Who was before a blasphemer,.... Of the name of Christ, contrary to which he thought he ought to do many things; and he not only blasphemed that name himself, calling him an impostor and a deceiver, but he compelled others to blaspheme it also, Acts 26:9. This, as well as what follows, is said, to illustrate the grace of God in his conversion, and call to the ministry:
and a persecutor: for not content to speak evil of Christ, of his person, people, truths, and ordinances, he acted against them; not only breathed out against the disciples threatenings and slaughter, but did many evil things to them, and destroyed them which called on the name of Christ; persecuted Christ in his members, and them beyond measure, even unto death, Acts 9:1.
And injurious; not barely using contumelious and reproachful words of Christ, and his people, which is the sense of some versions, and seems to be included in the first character; but using force and violence, and doing injury, not only to the characters, but persons and properties of the saints, making havoc of the church, haling men and women out of their houses, and committing them to prison; and now it was that Benjamin ravined as a wolf, the apostle being of that tribe; see Acts 8:3.
But I obtained mercy: the Vulgate Latin version reads, "the mercy of God"; God had mercy on him, unasked and unsought for, as well as unmerited; God had mercy on him when he was in the career of his sin, and stopped him; and of his abundant mercy begat him again to a lively hope of forgiveness and eternal life; and through his great love quickened him, when dead in trespasses and sins; and according to the multitude of his tender mercies, forgave and blotted out all his iniquities; and put him openly among his children, his family and household; and to all this added the grace of apostleship: he put him into the ministry, and, of a blaspheming and injurious persecutor, made him a laborious, faithful, and useful preacher of the Gospel,
Because I did it ignorantly in unbelief. This is said, not as an extenuation of this sin, or as an excuse for himself; for this was not the apostle's method, since in the next verse he calls himself the chief of sinners; besides, ignorance is not an excuse but an aggravation of sin, especially when there are means of knowledge, and these are not attended to; and when persons are not open to conviction, and reject the fullest evidence, which was the case here: nor can unbelief be pleaded in such a man's favour, who heard what Stephen had to say; and though he could not resist his wisdom, received not the truth spoken by him, but consented to his death; moreover, all sins spring from ignorance, and are aggravated by unbelief: but this phrase describes the apostle's state and condition; he was a poor, blind, ignorant bigot, an unbelieving and hardened creature, and so an object of mercy, pity, and compassion; and he who has compassion on the ignorant, and them that are out of the way, had compassion on him. He indeed did not know that Jesus was the Christ, or that his followers were the true church of God; he really thought he ought to do what he did, and that, in doing it, he did God good service; he had a zeal, but not according to knowledge; and therefore did not sin wilfully and maliciously against light, and knowledge, and conscience, and so not the sin against the Holy Ghost; as some of the Pharisees did, and therefore died without mercy, and were not capable subjects of mercy, and proper objects of it; nor is it ever extended to such: but this not being the case of the apostle, mercy was of sovereign good will and pleasure vouchsafed to him; his ignorance and unbelief were not a reason or cause of his obtaining mercy, which is always shown in a sovereign way; but a reason, showing, that that was mercy that was vouchsafed to him, since he was such an ignorant and unbelieving creature. It is a good note of Beza's on the place, "en merita preparationis quae profert apostolus"; "what works, merits, previous qualifications and preparations were there in the apostle, fitting him for the grace and mercy of God", seeing in the midst of his sins, and in the full pursuit of them, the grace of God laid hold upon him, and mercy was shown him? there is nothing between his being a blasphemer, a persecutor, an injurious person, an ignorant unbeliever, and his obtaining mercy.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Acts 26:9, Acts 26:11).
persecutor-- (Gal 1:13).
injurious--Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Rom 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 (Ti1 1:5, Ti1 1:9, Ti1 1:14; Tit 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 Ti1 1:2). Those who have felt mercy can best have mercy on those out of the way (Heb 5:2-3).
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 (Jn 9:41; Acts 26:9). Hence it is Christ's plea of intercession for His murderers (Lk 23:34); 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; Rom 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 (Tit 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 (Mt 12:24-32; Lk 11:52) [WIESINGER].
1:141:14: եւ առաւե՛լ եղեն շնորհք Տեառն մերոյ հաւատո՛վքն եւ սիրով՝ որ ՚ի Քրիստոս Յիսուս[4899]։ [4899] Ոմանք. Շնորհքն Տեառն մերոյ։ Յօրինակին. Եւ սիրոյ որ ՚ի Քրիստոս։
14 եւ մեր Տիրոջ շնորհը շատացաւ ինձ համար այն հաւատով եւ սիրով, որ է ի Քրիստոս Յիսուս:
14 Մեր Տէրոջը շնորհքը խիստ շատ եղաւ ինծի հաւատքով ու սիրով՝ որ Քրիստոս Յիսուսով է։
եւ առաւել եղեն շնորհք Տեառն մերոյ հաւատովքն եւ սիրով որ ի Քրիստոս Յիսուս:

1:14: եւ առաւե՛լ եղեն շնորհք Տեառն մերոյ հաւատո՛վքն եւ սիրով՝ որ ՚ի Քրիստոս Յիսուս[4899]։
[4899] Ոմանք. Շնորհքն Տեառն մերոյ։ Յօրինակին. Եւ սիրոյ որ ՚ի Քրիստոս։
14 եւ մեր Տիրոջ շնորհը շատացաւ ինձ համար այն հաւատով եւ սիրով, որ է ի Քրիստոս Յիսուս:
14 Մեր Տէրոջը շնորհքը խիստ շատ եղաւ ինծի հաւատքով ու սիրով՝ որ Քրիստոս Յիսուսով է։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: благодать же Господа нашего (Иисуса Христа) открылась [во мне] обильно с верою и любовью во Христе Иисусе.
1:14  ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν χριστῶ ἰησοῦ.
1:14. ὑπερεπλεόνασεν (It-over-beyonded-to) δὲ (moreover,"ἡ (the-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us,"μετὰ (with) πίστεως (of-a-trust) καὶ (and) ἀγάπης (of-an-excessing-off) τῆς (of-the-one) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
1:14. superabundavit autem gratia Domini nostri cum fide et dilectione quae est in Christo IesuNow the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus.
14. and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus:

14: благодать же Господа нашего (Иисуса Христа) открылась [во мне] обильно с верою и любовью во Христе Иисусе.
1:14  ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν χριστῶ ἰησοῦ.
1:14. superabundavit autem gratia Domini nostri cum fide et dilectione quae est in Christo Iesu
Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: The grace of our Lord was exceeding abundant - The original is very emphatic, that grace of our Lord, ὑπερεπλεονασε, hath superabounded - it manifested itself in a way of extraordinary mercy.
With faith and love - Not only pardoning such offenses, 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.
Albert Barnes: Notes on the Bible - 1834
1:14: And the grace of our Lord was exceeding abundant - That is, in his conversion under these circumstances and in the aid which was afterward imparted to him in his work.
With faith and love which is in Christ Jesus - Accompanied with the exercise of faith and love; or producing faith and love. The grace which was imparted to him was seen in the faith and love which it produced; see the notes, Co1 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: the grace: Act 15:11; Rom 16:20; Co2 8:9, Co2 13:14; Rev 22:21
exceeding: Exo 34:6; Isa 55:6, Isa 55:7; Rom 5:15-20; Co1 15:10; Eph 1:7, Eph 1:8; Pe1 1:3
with: Luk 7:47-50; Th1 5:8; Ti2 1:13; Jo1 4:10
Geneva 1599
And the grace of our Lord was exceeding abundant (12) with faith and love which is in Christ Jesus.
(12) He proves this change by the effects, because he who was a profane man, has become a believer: and he that did most outrageously persecute Christ, burns now in love towards him.
John Gill
And the grace of our Lord was exceeding abundant,.... That is, the love of Jehovah the Father; so the Ethiopic version reads, "the grace of God"; of God the Father, since he is distinguished in the text from Jesus Christ. God is abundant in grace and goodness; he is rich and plenteous in mercy; there is an overflow of love in his heart to his chosen people, and in conversion it flows out, and abounds and superabounds; see Rom 5:20.
with faith and love which is in Christ Jesus; these are the effects of the love and favour of God displayed in conversion, or which the grace of God brings along with it, and implants in the soul at that time, as it did in the apostle; for by "faith" is not meant the faithfulness of God to his Son, and to his covenant, oath, and promise, which now began visibly to be made good; nor the faith of the Gospel committed to the apostle's trust, which was an high favour; but the grace of faith, which is a pure gift of God, and a distinguishing instance of his grace; for all men have it not, only his elect; and is a most precious and excellent grace, and of great use and importance: it receives every blessing from Christ, and gives him all the glory; through it much peace, joy, and comfort are enjoyed here, and with it is connected eternal life and salvation hereafter: and by "love" also is meant, not the love with which God loves his people, for that is designed by the grace of our Lord, though there is a very great display of that in conversion, which is a time of love; but the internal grace of love, even love to God, to Christ, and to his people, which the apostle was before destitute of; but now instead of unbelief he had faith, and instead of rage and madness against Christ, and the saints, his soul was filled with love to both. The Arabic version reads, "with my faith, and my love". The phrase, "which is in Christ Jesus", denotes either that the spring of these graces is in Christ, and that they come from him, in whom all fulness dwells; or that he is the object of them, in which they centre, and on whom they are exercised, and particularly that love to the saints was shown for his sake.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
And--Greek, "But." Not only so (was mercy shown me), but
the grace--by which "I obtained mercy" (Ti1 1:13).
was exceeding abundant--Greek, "superabounded." Where sin abounded, grace did much more abound" (Rom 5:20).
with faith--accompanied with faith, the opposite of "unbelief" (Ti1 1:13).
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.
1:151:15: Հաւատարի՛մ է բանս, եւ ամենայն ընդունելութեան արժանի է. զի Յիսուս Քրիստոս եկն յաշխարհ փրկել զմեղաւորս, որոց գլուխն ե՛ս եմ[4900]։ [4900] Առ Ոսկանայ պակասի. Արժանի է։ Ոմանք. Զի Քրիստոս Յիսուս... որոյ գլուխն։
15 Վստահելի եւ ամենայն ընդունելութեան արժանի է այս խօսքը, թէ՝ Քրիստոս Յիսուս աշխարհ եկաւ՝ փրկելու մեղաւորներին, որոնց գլուխը ես եմ:
15 Այս խօսքը հաւատարիմ է ու բոլորովին ընդունելութեան արժանի, որ Քրիստոս Յիսուս աշխարհ եկաւ մեղաւորները փրկելու, որոնց գլուխը ես եմ.
Հաւատարիմ է բանս եւ ամենայն ընդունելութեան արժանի է, զի Քրիստոս Յիսուս եկն յաշխարհ փրկել զմեղաւորս որոց գլուխն ես եմ:

1:15: Հաւատարի՛մ է բանս, եւ ամենայն ընդունելութեան արժանի է. զի Յիսուս Քրիստոս եկն յաշխարհ փրկել զմեղաւորս, որոց գլուխն ե՛ս եմ[4900]։
[4900] Առ Ոսկանայ պակասի. Արժանի է։ Ոմանք. Զի Քրիստոս Յիսուս... որոյ գլուխն։
15 Վստահելի եւ ամենայն ընդունելութեան արժանի է այս խօսքը, թէ՝ Քրիստոս Յիսուս աշխարհ եկաւ՝ փրկելու մեղաւորներին, որոնց գլուխը ես եմ:
15 Այս խօսքը հաւատարիմ է ու բոլորովին ընդունելութեան արժանի, որ Քրիստոս Յիսուս աշխարհ եկաւ մեղաւորները փրկելու, որոնց գլուխը ես եմ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Верно и всякого принятия достойно слово, что Христос Иисус пришел в мир спасти грешников, из которых я первый.
1:15  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι χριστὸς ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ,
1:15. πιστὸς (Trusted) ὁ (the-one) λόγος (a-forthee) καὶ (and) πάσης (of-all) ἀποδοχῆς (of-a-receiving-off) ἄξιος, (deem-belonged,"ὅτι (to-which-a-one) Χριστὸς (Anointed) Ἰησοῦς (an-Iesous) ἦλθεν (it-had-came) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἁμαρτωλοὺς ( to-un-adjusted-along ) σῶσαι: (to-have-saved) ὧν ( of-which ) πρῶτός (most-before) εἰμι (I-be) ἐγώ, (I,"
1:15. fidelis sermo et omni acceptione dignus quia Christus Iesus venit in mundum peccatores salvos facere quorum primus ego sumA faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief.
15. Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief:
This [is] a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief:

15: Верно и всякого принятия достойно слово, что Христос Иисус пришел в мир спасти грешников, из которых я первый.
1:15  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι χριστὸς ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ,
1:15. fidelis sermo et omni acceptione dignus quia Christus Iesus venit in mundum peccatores salvos facere quorum primus ego sum
A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: 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; πιστος ὁ λογος, 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 - Ὡν πρωτος ειμι εγω. Confounding Paul the apostle, in the fullness 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, ὡν πρωτος ειμι, 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, πρωτῳ, Jesus Christ might show forth all longsuffering, for a pattern To Them which should Hereafter, των μελλοντων 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.
Albert Barnes: Notes on the Bible - 1834
1:15: This is a faithful saying - Greek, "Faithful is the word," or doctrine - ὁ λογος ho logos. This verse has somewhat the character of a parenthesis, and seems to have been thrown into the midst of the narrative because the mind of the apostle was full of the subject. He had said that he, a great sinner, had obtained mercy. This naturally led him to think of the purpose for which Christ came into the world - to save sinners - and to think how strikingly that truth had been illustrated in his own case, and how that case had shown that it was worthy the attention of all. The word rendered "saying," means in this place doctrine, position, or declaration. The word "faithful," means assuredly true; it was that which might be depended on, or on which reliance might be placed. The meaning is, that the doctrine that Christ came to save sinners might be depended on as certainly true; compare Ti2 2:11; Tit 3:8.
And worthy of all acceptation - Worthy to be embraced or believed by all. This is so, because:
(1) all are sinners and need a Saviour. All, therefore ought to welcome a doctrine which shows them how they may be saved.
(2) because Christ died for all. If he had died for only a part of the race, and could save only a part, it could not be said with any propriety that the doctrine was worthy of the acceptance of all. If that were so, what had it to do with all? How could all be interested in it or benefited by it If medicine had been provided for only a part of the patients in a hospital, it could not be said that the announcement of such a fact was worthy the attention of all. It would be highly worthy the attention of those for whom it was designed, but there would be a part who would have nothing to do with it; and why should they concern themselves about it? But if it was provided for each one, then each one would have the highest interest in it. So, if salvation has been provided for me, it is a matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all.
See this subject discussed at length in the supplementary note on Co2 5:14.
(3) the manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is honorable to God - maintaining his law and his justice; and, at the same time, it is in a way that is honorable to man. He is treated afterward as a friend of God and an heir of life. He is raised up from his degradation, and restored to the favor of his Maker. If man were himself to suggest a way of salvation, he could think of none that would be more honorable to God and to himself; none that would do so much to maintain the law and to elevate him from all that now degrades him. What higher honor can be conferred on man than to have his salvation sought as an object of intense and earnest desire by one so great and glorious as the Son of God?
(4) it is worthy of all acceptance, from the nature of the salvation itself. Heaven is offered, with all its everlasting glories, through the blood of Christ - and is not this worthy of universal acceptation? People would accept of a coronet or crown; a splendid mansion, or a rich estate; a present of jewels and gold, if freely tendered to them - but what trifles are these compared with heaven! If there is anything that is worthy of universal acceptation, it is heaven - for all will be miserable unless they enter there.
That Christ Jesus came into the world to save sinners - The great and unique doctrine of the gospel. He "came into the world." He therefore had a pRev_ious existence. He came. He had, therefore, an object in coming. It makes his gospel more worthy of acceptation that he had an intention, a plan, a wish, in thus coming into the world. He came when he was under no necessity of coming; he came to save, not to destroy; to Rev_eal mercy, not to denounce judgment; to save sinners - the poor, the lost, the wandering, not to condemn them; he came to restore them to the favor of God, to raise them up from their degradation, and to bring them to heaven.
Of whom I am chief - Greek, "first." The word is used to denote eminence - and it means that he occupied the first rank among sinners. There were none who surpassed him. This does not mean that he had been the greatest of sinners in all respects, but that in some respects he had been so great a sinner, that on the whole there were none who had surpassed him. That to which he particularly refers was doubtless the part which he had taken in putting the saints to death; but in connection with this, he felt, undoubtedly, that he had by nature a heart eminently prone to sin; see Rom. 7. Except in the matter of persecuting the saints, the youthful Saul of Tarsus appears to have been eminently moral, and his outward conduct was framed in accordance with the strictest rules of the law; Phi 3:6; Act 26:4-5. After his conversion, he never attempted to extenuate his conduct, or excuse himself. He was always ready, in all circles, and in all places, to admit to its fullest extent the fact that he was a sinner. So deeply convinced was he of the truth of this, that he bore about with him the constant impression that he was eminently unworthy; and hence he does not say merely that he had been a sinner of most aggravated character, but he speaks of it as something that always pertained to him - "of whom I am chief." We may remark:
(1) that a true Christian will always be ready to admit that his past life has been evil;
(2) that this will become the abiding and steady conviction of the soul; and,
(3) that an acknowledgment that we are sinners is not inconsistent with evidence of piety, and with high attainments in it. The most eminent Christian has the deepest sense of the depravity of his own heart and of the evil of his past life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: a faithful: Ti1 1:19, Ti1 3:1, Ti1 4:9; Ti2 2:11; Tit 3:8; Rev 21:5, Rev 22:6
worthy: Joh 1:12, Joh 3:16, Joh 3:17, Joh 3:36; Act 11:1, Act 11:18; Jo1 5:11
that: Mat 1:21, Mat 9:13, Mat 18:11, Mat 20:28; Mar 2:17; Luk 5:32, Luk 19:10; Joh 1:29, Joh 12:47; Act 3:26; Rom 3:24-26, Rom 5:6, Rom 5:8-10; Heb 7:25; Jo1 3:5, Jo1 3:8, Jo1 4:9, Jo1 4:10; Rev 5:9
of whom: Ti1 1:13; Job 42:6; Eze 16:63, Eze 36:31, Eze 36:32; Co1 15:9; Eph 3:8
Geneva 1599
(13) This [is] a (i) faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
(13) He turns the reproach of the adversaries upon their own head, showing that this singular example of the goodness of God, contributes greatly to the benefit of the whole Church.
(i) Worthy to be believed.
John Gill
This is a faithful saying, and worthy of all acceptation,.... This is said, lest it should be thought strange, or scarcely credible, that so great a sinner should be saved; as well as to give a summary of the glorious Gospel the apostle was intrusted with; and in opposition to fables, endless genealogies, and vain jangling, and contentions about the law. The doctrine of Christ's coming into the world, and of salvation by him, as it is the sum and substance of the Gospel, so it is a "faithful saying"; in which the faithfulness of God is displayed to himself, and the perfections of his nature, his holiness, justice, love, grace, and mercy; to his law, which is magnified, and made honourable; to his word of promise hereby fulfilled; and to his Son in carrying him through the work: and the faithfulness of Christ is discovered herein, both to his Father with whom, and to his friends for whom, he engaged to obtain salvation; and the faithfulness of ministers is shown in preaching it, and of other saints in professing it, and abiding by it: it is a true saying, and not to be disputed or doubted of, but to be believed most firmly; it is certain that God the Father sent his Son into the world for this purpose; and Christ himself assures us, that he came for this end; his carriage to sinners, and his actions, testified the same; his works and miracles confirm it; and the numberless instances of sinners saved by him evince the truth of it: and it is "worthy of all acceptation"; or to be received by all sorts of persons, learned, or unlearned, rich or poor, greater or lesser sinners; and to be received in all ways, and in the best manner, as the word of God, and not man; with heartiness and readiness, and with love, joy, and gladness, and with meekness, faith, and fear, and by all means; for it is entirely true, absolutely necessary, and suitable to the case of all, and is to be highly valued and esteemed by those who do approve and accept of it. It is the Christian Cabala, or the evangelical tradition, delivered by the Father to Christ, by him to his apostles, and by them to the saints, by whom it is cordially received. The apostle seems to allude to the Cabala of the Jews, their oral law, which they say (m) was delivered to Moses on Mount Sinai, and by him to Joshua; and by Joshua to the elders; and by the elders to the prophets; and so from one to another to his times: but here he suggests, that if they would have a Cabala, here is one, that is firm, and true, and certain, and worthy to be received, whereas the Jewish one was precarious, yea, false and untrue. Indeed, sometimes the words of the prophets are so called by them; so that passage in Joel 2:13 is called "Cabala" (n), some thing delivered and received; upon which one of their commentators (o) has these words,
"whatever a prophet commands the Israelites, makes known unto them, or exhorts them to, is a Cabala.
And if a prophetic command or admonition, then surely: such an evangelical doctrine, as follows, is entitled to this character,
that Christ Jesus came into the world to save sinners; Christ came into the world, being sent by his Father, but not against his will, but with his free consent: he came voluntarily in the fulness of time into this sinful world, where he was ill treated; and this was not by local motion, or change of place, but by assumption of nature; and the end of it was, that he might be the Saviour of lost sinners, as all men are, both by Adam's sin, and their own transgressions; though he came not to save all, for then all would be saved, whereas they are not; and if he came to save them, he must have then so far lost his end; but he came to save sinners, of all sorts, even notorious sinners, the worst and chief of sinners: and the apostle instances in himself,
of whom I am chief; or "first"; not that he was the first in time; Adam was the first man that sinned, though Eve was before him in the transgression: it is a most stupid notion, that some gave into from this passage, as if the soul of Adam passed from one body to another, till it came to Paul, and therefore he calls himself the first of sinners: but his meaning is, that he was the first in quality, or the greatest and chiefest of sinners, not only of those that are saved, but of all men, Jews or Gentiles; and this he said not hyperbolically, nor out of modesty, but from a real sense or apprehension he had of himself, and his sins, which were made exceeding sinful to him; or he was the chief of sinners, and exceeded all others in his way of sinning, in blaspheming the name of Christ, and persecuting his saints, otherwise his conversation was externally moral, and in his own, and in the opinion of others, blameless: he was no fornicator, adulterer, thief, extortioner, &c. but in the above things he went beyond all others, and was a ringleader in them; and the remembrance of these sins abode with him, and kept him humble all his days; he was always ready to acknowledge them, and express his vileness and unworthiness on account of them: hence he here says, not "of whom I was", but "of whom I am chief". Now such sinners, and all sorts of sinners, Christ came to save from all their sins, original and actual; from the law, its curse and condemnation; from the bondage of Satan, the evil of the world, and wrath to come, and from every enemy; and that, by his obedience, sufferings, and death, by fulfilling the law, bearing its penalty, offering himself a sacrifice for sin, thereby finishing it, making reconciliation for it, and bringing in an everlasting righteousness: and a great Saviour he is, and an only one; a full, suitable, able, and willing Saviour; a Saviour of the soul, as well as of the body, and of both with an everlasting salvation,
(m) Pirke Abot, c. 1. sect. 1. (n) Misn. Taanith, c. 2. sect. 1. (o) Jarchi Misn. Taanith, c. 2. sect. 1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
faithful--worthy of credit, because "God" who says it "is faithful" to His word (1Cor 1:9; Th1 5:24; Th2 3:3; Rev_ 21:5; Rev_ 22:6). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles (Ti1 2:11; Ti1 4:9; Tit 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 (Ti1 1:7), 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 (1Cor 1:18-28; Tit 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).
Christ--as promised.
Jesus--as manifested [BENGEL].
came into the world--which was full of sin (Jn 1:29; Rom 5:12; 1Jn 2:2). This implies His pre-existence. Jn 1:9, 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" (1Cor 15:9; Eph 3:8; compare Lk 18:13). 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 Ti1 1:16, "first," which alludes to this fifteenth verse, 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 (Mt 18:11; Lk 19:10).
1:161:16: Այլ վասն այնորիկ գտի ողորմութիւն, զի նախ յի՛ս եցոյց Յիսուս Քրիստոս զամենայն երկայնմտութիւն. յօրինակ այնոցիկ որ հաւատալոցն իցեն ՚ի նա՝ ՚ի կեանսն յաւիտենից։
16 Եւ ողորմութիւն գտայ նրա համար, որ Յիսուս Քրիստոս նախ իմ մէջ ցոյց տուեց իր ամբողջ համբերութիւնը, որպէս օրինակ նրանց, որ պիտի հաւատան իրեն յաւիտենական կեանքի համար.
16 Բայց անոր համար ողորմութիւն գտայ, որ ամենէն առաջ Յիսուս Քրիստոս իմ վրաս ցուցնէ երկայնմտութիւնը՝ օրինակ ըլլալու անոնց, որոնք պիտի հաւատային իրեն՝ յաւիտենական կեանքի համար։
Այլ վասն այնորիկ գտի ողորմութիւն, զի նախ յիս եցոյց Յիսուս Քրիստոս զամենայն երկայնմտութիւն յօրինակ այնոցիկ որ հաւատալոցն իցեն ի նա ի կեանսն յաւիտենից:

1:16: Այլ վասն այնորիկ գտի ողորմութիւն, զի նախ յի՛ս եցոյց Յիսուս Քրիստոս զամենայն երկայնմտութիւն. յօրինակ այնոցիկ որ հաւատալոցն իցեն ՚ի նա՝ ՚ի կեանսն յաւիտենից։
16 Եւ ողորմութիւն գտայ նրա համար, որ Յիսուս Քրիստոս նախ իմ մէջ ցոյց տուեց իր ամբողջ համբերութիւնը, որպէս օրինակ նրանց, որ պիտի հաւատան իրեն յաւիտենական կեանքի համար.
16 Բայց անոր համար ողորմութիւն գտայ, որ ամենէն առաջ Յիսուս Քրիստոս իմ վրաս ցուցնէ երկայնմտութիւնը՝ օրինակ ըլլալու անոնց, որոնք պիտի հաւատային իրեն՝ յաւիտենական կեանքի համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Но для того я и помилован, чтобы Иисус Христос во мне первом показал все долготерпение, в пример тем, которые будут веровать в Него к жизни вечной.
1:16  ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται χριστὸς ἰησοῦς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾽ αὐτῶ εἰς ζωὴν αἰώνιον.
1:16. ἀλλὰ (other) διὰ (through) τοῦτο (to-the-one-this) ἠλεήθην, (I-was-compassioned-unto,"ἵνα (so) ἐν (in) ἐμοὶ (unto-ME) πρώτῳ (unto-most-before) ἐνδείξηται ( it-might-have-en-showed-in ,"Χριστὸς (Anointed) Ἰησοῦς (an-Iesous,"τὴν (to-the-one) ἅπασαν (to-along-all) μακροθυμίαν, (to-a-long-passioning-unto) πρὸς (toward) ὑποτύπωσιν (to-an-en-impressioning-under) τῶν (of-the-ones) μελλόντων ( of-impending ) πιστεύειν (to-trust-of) ἐπ' (upon) αὐτῷ (unto-it) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
1:16. sed ideo misericordiam consecutus sum ut in me primo ostenderet Christus Iesus omnem patientiam ad deformationem eorum qui credituri sunt illi in vitam aeternamBut for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting.
16. howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ shew forth all his longsuffering, for an ensample of them which should hereafter believe on him unto eternal life.
Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting:

16: Но для того я и помилован, чтобы Иисус Христос во мне первом показал все долготерпение, в пример тем, которые будут веровать в Него к жизни вечной.
1:16  ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται χριστὸς ἰησοῦς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾽ αὐτῶ εἰς ζωὴν αἰώνιον.
1:16. sed ideo misericordiam consecutus sum ut in me primo ostenderet Christus Iesus omnem patientiam ad deformationem eorum qui credituri sunt illi in vitam aeternam
But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:16: Howbeit for this cause - That is, this was one of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this, but this was one of the designs why he was pardoned - that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever.
That in me first - Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners (ἐν ἐμοὶ ποώτῳ en emoi poō tō) he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterward despair of salvation on account of the greatness of his crimes.
Might shew forth all long-suffering - The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.
For a pattern - ὑποτύπωσιν hupotupō sin. This word occurs no where else in the New Testament, except in Ti2 1:13, where it is rendered "form." It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question foRev_er that the greatest sinners might be pardoned; for as he was "the chief of sinners," it proved that a case could not occur which was beyond the possibility of mercy.
Which should hereafter believe on him to life everlasting - All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn:
(1) that no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the "chief" of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which people can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven.
(2) the fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us - for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us - for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Colonel Gardiner, and the Earl of Rochester, and John Newton, and John Bunyan - and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: for this: Num 23:3; Psa 25:11; Isa 1:18, Isa 43:25; Eph 1:6, Eph 1:12, Eph 2:7; Th2 1:10
I obtained: Ti1 1:13; Co2 4:1
all: Exo 34:8; Rom 2:4, Rom 2:5; Pe1 3:20; Pe2 3:9, Pe2 3:15
for a: Ch2 33:9-13, Ch2 33:19; Isa 55:7; Luk 7:47, Luk 15:10, Luk 18:13, Luk 18:14, Luk 19:7-9, Luk 23:43; Joh 6:37; Act 13:39; Rom 5:20, Rom 15:4; Heb 7:25
believe: Joh 3:15, Joh 3:16, Joh 3:36, Joh 5:24, Joh 6:40, Joh 6:54, Joh 20:31; Rom 5:21, Rom 6:23; Jo1 5:11, Jo1 5:12
John Gill
Howbeit, for this cause I obtained mercy,.... Though so great a sinner, and even the chief of sinners:
that in me first Jesus Christ might show forth all longsuffering; not that the apostle was the first that was converted upon Christ's coming to save sinners; for there were many converted before him, and very great sinners too, and he speaks of himself as one born out of due time; unless it can be thought that he was the first of the persecutors of the church, upon the death of Stephen, that was converted: but the word "first" is not an "adverb" of time, but a "noun" expressing the character of the apostle, as before; and the sense is, that in him, the first or chief of sinners, Jesus Christ exhibited an instance of his abundant longsuffering exercised towards his elect for their salvation; he waiting in the midst of all their sins and rebellions to be gracious to them; and of this, here was a full proof in the Apostle Paul: what longsuffering and patience were showed, while he held the clothes of them that stoned Stephen, when he made havoc and haled men and women to prison, and persecuted them to death? and this was done,
for a pattern to them that should hereafter believe on him to life everlasting; either to those of his fellow persecutors, or of others in that age, who should be made sensible of their sins, and by this instance and example of grace be encouraged to believe in Christ for life and salvation; or to all awakened and convinced sinners then, and in every age, who from hence may conceive hope of salvation in Christ for themselves, though ever so great sinners; since such patience and longsuffering were exercised towards, and such grace bestowed upon, one that had been a sinner of the first rank and size, yea, the chief of sinners: in him was delineated the grace of God, and in his conversion it was painted in its most lively colours; and a just representation is given of it, for the encouragement of the faith and hope of others in Christ. Christ is here represented as the object of faith; and true faith regards him, looks unto him, and deals with him for eternal life and salvation. Our countryman, Mr. Mede, thinks that the sense is, that the conversion of the Apostle Paul was a pattern of the conversion of the Jews in the latter day; and his thought seems to be a very good one: the apostle's conversion is a pledge and earnest of theirs, and showed that God had not cast away all that people; and carries in it some likeness and agreement with theirs: as his, theirs will be in the midst of all their blindness and unbelief; and when they have filled up the measure of their sins; and they will be a nation born at once, suddenly, and by the immediate power and grace of God, without the ministry of the word, which they will not hear: thus they will be converted as he was, and become as hearty lovers and friends of the Gentile churches.
John Wesley
For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.
Robert Jamieson, A. R. Fausset and David Brown
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, Ti1 1:15) in sin, so God has made me the "foremost" sample of mercy.
show--to His own glory (the middle Greek, voice), Eph 2:7.
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 (1Cor 10:6, 1Cor 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 (Ps 32:5-6). 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 (Tit 1:2).
1:171:17: Այլ Թագաւորին յաւիտենից՝ անեղծի եւ աներեւութի, միոյն Աստուծոյ՝ փառք, եւ պատիւ յաւիտեանս յաւիտենից. ամէն[4901]։[4901] Օրինակ մի. Միայնոյն. եւ այլ օրինակ մի. Մերոյն Աստուծոյ։
17 նաեւ յաւիտենութեան Թագաւորին, որ անեղծ եւ աներեւոյթ է, միա՛կ Աստծուն փա՜ռք եւ պատի՜ւ յաւիտեանս յաւիտենից: Ամէն:
17 Արդ՝ յաւիտենական Թագաւորին, որ անեղծ ու աներեւոյթ է, մի միայն Աստուծոյն փառք* ու պատիւ յաւիտեանս յաւիտենից։ Ամէն։
Այլ Թագաւորին յաւիտենից, անեղծի եւ աներեւութի, [4]միոյն Աստուծոյ``, փառք եւ պատիւ յաւիտեանս յաւիտենից: Ամէն:

1:17: Այլ Թագաւորին յաւիտենից՝ անեղծի եւ աներեւութի, միոյն Աստուծոյ՝ փառք, եւ պատիւ յաւիտեանս յաւիտենից. ամէն[4901]։
[4901] Օրինակ մի. Միայնոյն. եւ այլ օրինակ մի. Մերոյն Աստուծոյ։
17 նաեւ յաւիտենութեան Թագաւորին, որ անեղծ եւ աներեւոյթ է, միա՛կ Աստծուն փա՜ռք եւ պատի՜ւ յաւիտեանս յաւիտենից: Ամէն:
17 Արդ՝ յաւիտենական Թագաւորին, որ անեղծ ու աներեւոյթ է, մի միայն Աստուծոյն փառք* ու պատիւ յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Царю же веков нетленному, невидимому, единому премудрому Богу честь и слава во веки веков. Аминь.
1:17  τῶ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῶ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
1:17. Τῷ (Unto-the-one) δὲ (moreover) βασιλεῖ (unto-a-ruler-of) τῶν (of-the-ones) αἰώνων, (of-ages,"ἀφθάρτῳ, (unto-un-degradable,"ἀοράτῳ, (unto-un-discernable,"μόνῳ (unto-alone) θεῷ, (unto-a-Deity,"τιμὴ (a-valuation) καὶ (and) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων: (of-ages,"ἀμήν. (amen)
1:17. regi autem saeculorum inmortali invisibili soli Deo honor et gloria in saecula saeculorum amenNow to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.
17. Now unto the King eternal, incorruptible, invisible, the only God, honour and glory for ever and ever. Amen.
Now unto the King eternal, immortal, invisible, the only wise God, [be] honour and glory for ever and ever. Amen:

17: Царю же веков нетленному, невидимому, единому премудрому Богу честь и слава во веки веков. Аминь.
1:17  τῶ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῶ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
1:17. regi autem saeculorum inmortali invisibili soli Deo honor et gloria in saecula saeculorum amen
Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.
17. Now unto the King eternal, incorruptible, invisible, the only God, honour and glory for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: 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 βασιλευς των αιωνων, 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 - Αφθαρτῳ· 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 αθανατῳ, immortal, which our translation follows; but it is not the original reading.
Invisible - Αορατῳ· 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 σοφῳ wise, is omitted by AD*FG, Syriac, Erpen's Arabic, Coptic, Sahidic, Ethiopic, 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 Rom 16:27 (note). 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 honor - 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.
Albert Barnes: Notes on the Bible - 1834
1:17: Now unto the king eternal - This ascription of praise is offered to God in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, and which would not be denied expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts indeed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollections of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings; compare Rom 1:25; Co2 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, "To the King of ages, who is immortal," etc. The meaning of this expression - "the King of ages" - βασιλει τὼν αἰώνων basilei tō n aiō nō n - is, that he is a king who rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary; his is enduring, and continues as one generation after another passes on, and thus embraces them all.
Immortal - This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish him from other sovereigns. All other monarchs but God expire - and are just as liable to die at any moment as any other people.
Invisible - Ti1 6:16; see the notes on Joh 1:18.
The only wise God - notes, Rom 16:27. The word "wise" is missing in many mss., and in some editions of the New Testament. It is omitted by Griesbach; marked as doubtful by Tittman, and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is missing it was omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Yahweh is the only God; it is also true that he is the only wise God. The gods of the pagan are "vanity and a lie," and they are wholly destitute of wisdom; see Psa 115:3-8; Psa 135:15-18; Isa 40:18-20; Isa 44:10-17.
Be honour - Let there be all the respect and veneration shown to him which is his due.
And glory - Praise. Let him be praised by all for ever.
Amen - So be it; an expression of strong affirmation; Joh 3:3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used; see the Mat 6:13 note; Co1 14:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: the King: Ti1 6:15, Ti1 6:16; Psa 10:16, Psa 45:1, Psa 45:6, Psa 47:6-8, Psa 90:2, Psa 145:13; Jer 10:10; Dan 2:44; Dan 7:14; Mic 5:2; Mal 1:14; Mat 6:13, Mat 25:34; Rom 1:23; Heb 1:8-13; Rev 17:14, Rev 19:16
invisible: Joh 1:18; Rom 1:20; Col 1:15; Heb 11:27; Jo1 4:12
the only: Rom 16:27; Jde 1:25
be: Ch1 29:11; Neh 9:5; Psa 41:13, Psa 57:11, Psa 72:18, Psa 72:19, Psa 106:48; Dan 4:34, Dan 4:37; Eph 3:20, Eph 3:21; Pe1 5:11; Pe2 3:18; Rev 4:8-11, Rev 5:9-14, Rev 7:12, Rev 19:1, Rev 19:6
Amen: Mat 6:13, Mat 28:20
Geneva 1599
(14) Now unto the King eternal, immortal, invisible, the (k) only wise God, [be] honour and glory for ever and ever. Amen.
(14) He breaks out into an exclamation, even because of the very zeal of his mind, because he cannot satisfy himself in amplifying the grace of God.
(k) See Jn 17:3
John Gill
Now unto the King eternal,.... This doxology, or ascription of glory to God, on account of the grace bestowed upon the apostle, may be considered, either as referring to all the three divine Persons, Father, Son, and Spirit, who are the one and only God; and to whom all the attributes of wisdom, power, eternity, immortality, or incorruptibleness, and invisibility, belong; and who are jointly concerned in the grace bestowed upon any of the sons of men. Or else to God the Father, in agreement with a parallel place in Rom 16:27 who is the only true God, in opposition to nominal and fictitious deities, though not to the exclusion of the Son and Spirit; and to whom the several epithets here used may be unquestionably given: he has shown his wisdom in the works of creation, providence, and grace; he is the everlasting King, or the King of ages, or of worlds; he is Maker of the worlds, and the Governor of them throughout all ages and generations; he only has immortality, and is the incorruptible God, and who is invisible, whose shape has never been seen, nor his voice heard: or else this may be thought to belong to Jesus Christ, since it is to him the apostle gives thanks for putting him into the ministry; and from him he obtained mercy, and received abundant grace; and he it was who came into the world to save sinners, and who showed forth all longsuffering in him, see Ti1 1:12, upon which the apostle breaks out into this attribution of glory and honour, and which agrees with Jude 1:25. And everything here said is applicable to him; he is the eternal King, whose is the kingdom of nature, providence, and grace; his throne is for ever and ever, and of his kingdom and government there is no end; he is the "King of ages", as the phrase may be rendered, and so his kingdom is called , "the kingdom of all ages", Ps 145:13 and which endures throughout all generations; and this distinguishes him from all other kings. Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. No regard is here had, as some have thought, to the Aeones of the Gnostics and Valentinians; but rather the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner,
"blessed art thou, O Lord our God, "the king of the age, or world", &c.
and , "Lord of all ages, or worlds", &c. (p). Other attributes and epithets follow, as
immortal or "incorruptible". Christ is the living God, and the living Redeemer; and though he died as man, he will die no more, but ever lives to make intercession for his people, and to reign over them, and protect them: who also may be said to be "invisible", who was so in his divine nature, till manifest in the flesh; and now in his human nature he is taken out of the sight of men, and is not to be beheld with bodily eyes by men on earth: and he is
the only wise God; he is "the only God", so the Alexandrian copy, the Syriac and Vulgate Latin versions, read; not to the exclusion of the Father or Spirit, but in opposition to all false deities, or those who are not by nature God: and he is the only wise God; who is wisdom itself, and of himself; and is the fountain of wisdom, both natural and spiritual, unto others; wherefore to him be
honour and glory for ever and ever, Amen. Christ is crowned with honour and glory, and he is worthy of it; and it becomes all men to honour the Son, as they do the Father: he is the brightness of his glory, and equal to him; and the glory of deity, of all the divine perfections, and works, and also worship, should be given him; as well as the glory of salvation, and of all the grace the sons of men partake of; and that not only now, but to all eternity,
(p) Seder Tephillot, fol. 2. 2. & 3. 2. & 37. 1, 2. Ed. Basil. fol. 2. 1, 2. & 3. 1. & 4. 1. & 5. 2. & passim, Ed. Amsterdam.
John Wesley
The King of eternity - A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!
Robert Jamieson, A. R. Fausset and David Brown
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 Ex 15:18, "The Lord shall reign for ages and beyond them." Ps 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (Ti1 1:16) 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 (Rom 1:23).
invisible-- (Ti1 6:16; Ex 33:20; Jn 1:18; Col 1:15; Heb 11:27).
the only wise God--The oldest manuscripts omit "wise," which probably crept in from Rom 16:27, where it is more appropriate to the context than here (compare Jude 1:25). "The only Potentate" (Ti1 6:15; Ps 86:10; Jn 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 (Ti1 1:16) [BENGEL].
1:181:18: Զա՛յս պատուիրան աւանդե՛մ քեզ որդեա՛կ իմ Տիմո՛թէոս, ըստ կանխելոց ՚ի քեզ մարգարէութեանցն. զի դու զինուորիցի՛ս նոքօք զգեղեցիկ զինուորութիւնն.
18 Որդեա՛կ իմ Տիմոթէոս, աւանդում եմ քեզ այս պատուիրանը, քո մասին նախապէս եղած մարգարէութիւնների համաձայն, որպէսզի նրանցով դու մղես բարի պատերազմը,
18 Այս պատուէրը կ’աւանդեմ քեզի, ի՛մ որդեակս Տիմոթէոս, քեզի համար նախապէս եղած մարգարէութիւններուն համաձայն, որ անոնցմով պատերազմիս այն բարի պատերազմը
Զայս պատուիրան աւանդեմ քեզ, որդեակ իմ Տիմոթէոս, ըստ կանխելոց ի քեզ մարգարէութեանցն, զի դու զինուորիցիս նոքօք զգեղեցիկ զինուորութիւնն:

1:18: Զա՛յս պատուիրան աւանդե՛մ քեզ որդեա՛կ իմ Տիմո՛թէոս, ըստ կանխելոց ՚ի քեզ մարգարէութեանցն. զի դու զինուորիցի՛ս նոքօք զգեղեցիկ զինուորութիւնն.
18 Որդեա՛կ իմ Տիմոթէոս, աւանդում եմ քեզ այս պատուիրանը, քո մասին նախապէս եղած մարգարէութիւնների համաձայն, որպէսզի նրանցով դու մղես բարի պատերազմը,
18 Այս պատուէրը կ’աւանդեմ քեզի, ի՛մ որդեակս Տիմոթէոս, քեզի համար նախապէս եղած մարգարէութիւններուն համաձայն, որ անոնցմով պատերազմիս այն բարի պատերազմը
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Преподаю тебе, сын [мой] Тимофей, сообразно с бывшими о тебе пророчествами, такое завещание, чтобы ты воинствовал согласно с ними, как добрый воин,
1:18  ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,
1:18. Ταύτην (To-the-one-this) τὴν (to-the-one) παραγγελίαν (to-a-messaging-beside-unto) παρατίθεμαί ( I-place-beside ) σοι, (unto-thee,"τέκνον (Producee,"Τιμόθεε, (Timotheos,"κατὰ (down) τὰς (to-the-ones) προαγούσας ( to-leading-before ) ἐπὶ (upon) σὲ (to-THEE) προφητείας, (to-declarings-before-of,"ἵνα (so) στρατεύῃ ( thou-might-amass-of ) ἐν (in) αὐταῖς (unto-them) τὴν (to-the-one) καλὴν (to-seemly) στρατείαν, (to-an-amassing-of,"
1:18. hoc praeceptum commendo tibi fili Timothee secundum praecedentes in te prophetias ut milites in illis bonam militiamThis precept, I commend to thee, O son Timothy: according to the prophecies going before on thee, that thou war in them a good warfare,
18. This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee, that by them thou mayest war the good warfare;
This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare:

18: Преподаю тебе, сын [мой] Тимофей, сообразно с бывшими о тебе пророчествами, такое завещание, чтобы ты воинствовал согласно с ними, как добрый воин,
1:18  ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,
1:18. hoc praeceptum commendo tibi fili Timothee secundum praecedentes in te prophetias ut milites in illis bonam militiam
This precept, I commend to thee, O son Timothy: according to the prophecies going before on thee, that thou war in them a good warfare,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Здесь апостол увещевает Тимофея иметь ту добрую веру, которую всегда проповедовал Апостол Павел. Как мотив к такой твердости в вере, апостол указывает на бывшие о Тимофее "пророчества". Очевидно, апостол имеет здесь в виду речи вдохновенных членов Церкви в Листре, которые предсказывали апостолу то, что Тимофей окажет много услуг Церкви, и советовали Павлу взять его себе в помощники. Апостол Павел поступил так, как советовали ему Листрийские пророки (ср. IV:14).

Чтобы ты воинствовал согласно с ними. Тимофей должен действовать, как борец за истинную веру, при свете бывших о нем пророчеств.

Имея веру и добрую совесть. И вера, и добрая совесть является как вооружение христианского пастыря (ср. Еф. VI:16; 1: Фес. V:8). Совесть и вера имеют один источник (1Кор.II:5). Наша совесть очищается кровью Иисуса Христа (Евр. IX:14), и поэтому без веры она не может быть чистою. Равным образом, и истинная вера отрицает свою силу в совести" (Полянский с. 291).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Charge to Timothy.A. D. 64.
18 This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; 19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: 20 Of whom is Hymenæus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

Here is the charge he gives to Timothy to proceed in his work with resolution, v. 18. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (Heb. ii. 10), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: That thou by them mightest war a good warfare. 4. We must hold both faith and a good conscience: Holding faith and a good conscience, v. 19. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (Acts xxiv. 16), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, ch. iii. 9. As for those who had made shipwreck of the faith, he specifies two, Hymeneus and Alexander, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, that they might learn not to blaspheme not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, 1 Cor. v. 5. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: Whom I have delivered over to Satan. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.
Adam Clarke: Commentary on the Bible - 1831
1:18: This charge - See the note on Ti1 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 Ti1 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 behavior 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, etc. 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 προαγουσας προφητειας, 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 προφητευω signifies to speak to men to edification, to exhortation, and to comfort. See Co1 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 Isa 40:2; Co1 9:7; Co2 10:4; and see the reasons of this metaphorical form of speech, in the notes on Eph 6:13.
Albert Barnes: Notes on the Bible - 1834
1:18: This charge - This command or injunction. It does not refer to any "charge," or "cure," which he had as bishop or minister, as the word is sometimes used now, but to the commands or injunctions which he was delivering to him. The command particularly referred to is that in Ti1 1:8.
According to the prophecies which went before on thee - The general meaning of this is plain. It is, that Paul was committing to him an important trust, and one that required great wisdom and fidelity; and that in doing it he was acting in conformity with the hopes which had been cherished respecting Timothy, and with certain expressed anticipations about his influence in the church. From early life the hope had been entertained that he would be a man to whom important trusts might be committed; and it had been predicted that he would be distinguished as a friend of religion. These hopes seem to have been cherished in consequence of the careful training in religion which he had had Ti2 2:1; Ti2 3:15, and probably from the early indications of seriousness, prudence, and piety, which he manifested. It was natural to entertain such hopes, and it seems, from this place, that such hopes had even assumed the form of predictions.
It is not absolutely necessary to suppose that these predictions referred to by the word prophecies were inspired, for the word may be used in a popular sense, as it is often now. We speak now familiarly of predicting or foretelling the future usefulness of a serious, prudent, studious, and pious youth. We argue from what he is, to what he will be, and we do not deem it unsafe or improper to hazard the prediction that, if he lives, he will be a man to whom important interests may be entrusted. As there were, however. prophets in the Christian church (Act 11:27 note; 1 Cor. 14 notes), and as it is possible that in some cases they were inspired to foretell future events, it cannot be regarded as improper to suppose that some of them had foretold the future usefulness of this religiously educated youth. Whatever may be meant by the expression, this general observation may be made, that when a young man enters on the active duties of life, and when great interests are entrusted to him, it is not improper to remind him of the hopes which had been cherished of him; of the anticipations which had been formed of his future usefulness; and of the expressions which have been used by the pious and the discerning respecting his future character. This is a kind of reminiscence which will rather increase his sense of responsibility than flatter his vanity; and it may be made a means of exciting him to diligence and fidelity. A virtuous young man will not willingly disappoint the long-cherished hopes of his friends. He will be likely to be made more diligent by the remembrance of all their fond anticipations of his future success.
That thou by them - By those prophecies. That is, that being stimulated and excited by those predictions and hopes, you might be led to fidelity and usefulness.
Mightest war a good warfare - The Christian life is often compared to a warfare or struggle for victory (compare Eph 6:10-17; Co1 9:7; Co2 4:4), and the services of the Christian ministry especially are likened to those of a soldier; Ti2 2:3-4; Ti2 4:7. The meaning here is, that he should contend with earnestness as a Christian and a minister in that holy service in which he was engaged, and endeavor to secure the victory. He "wars a good warfare" who is engaged in a righteous cause; who is faithful to his commander and to his post; who is unslumbering in observing the motions of the enemy, and fearless in courage in meeting them; who never forsakes his standard, and who continues thus faithful until the period of his enlistment has expired, or until death. Such a soldier the Christian minister should be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: charge: Ti1 1:11, Ti1 1:12, Ti1 4:14, Ti1 6:13, Ti1 6:14, Ti1 6:20; Ti2 2:2, Ti2 4:1-3
son: Ti1 1:2; Phi 2:22; Ti2 1:2, Ti2 2:1; Tit 1:4; Plm 1:10
according: Ti1 4:4
mightest: Ti1 6:12; Co2 10:3, Co2 10:4; Eph 6:12-18; Ti2 2:3-5, Ti2 4:7
Geneva 1599
(15) This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by (l) them mightest war a good warfare;
(15) The conclusion of both the former fatherly admonitions, that is, that Timothy striving bravely against all stops, being called to the ministry according to many prophecies which went before of him, should both maintain the doctrine which he had received, and keep also a good conscience.
(l) By the help of them.
John Gill
This charge I commit unto thee, son Timothy,.... After a digression the apostle had made concerning himself, his conversion, and call to the ministry, he returns to his former subject, and original design, and renews the charge he gave to Timothy; and which was not only an order to charge others to teach no other doctrine than that of the Gospel; but includes the charge of preaching it himself, and intends the glorious Gospel of the blessed God committed to his trust, and the whole form of sound words he had heard of him, and which he had charged him to keep pure and incorrupt: and this was done,
according to the prophecies which went before on thee; by which are meant, not the prophecies of the Old Testament, though of these Timothy had a considerable share of knowledge from a child, and was hereby greatly qualified to have such a charge committed to him; but then these were not prophecies concerning him, but the Messiah, his person, office, kingdom, and grace: nor are any particular revelations made unto the Apostle Paul concerning Timothy intended, of which there is no account; the revelations and visions he had, related not to men, and their characters, but to doctrines; rather the testimonies of the brethren at Lystra and Iconium, and the good reports they made of him to the apostle, which promised and foreboded future usefulness, are designed; though it seems best of all to understand these prophecies of such as were delivered out by the prophets in the church, for such there were in those times; who, when Timothy was a child, or a youth, foretold that he would have great gifts bestowed upon him, and would be a very useful, diligent, laborious, and successful preacher of the Gospel; and therefore the apostle mentions these to stimulate him the more to the discharge of his work, that he might answer the prophecies concerning him: for he adds,
that thou by them mightest war a good warfare: that is, that in consideration of the charge committed to him, and the prophecies that went before of him, might be the more industrious to fulfil his ministry, is signified by a warfare, in allusion to the service of the Levites, which is so called, Num 8:24 with zeal and courage, faithfulness and integrity: for not that warfare is intended, which is common to all believers; who being enlisted as volunteers under Christ, the Captain of their salvation, and having on the whole armour of God, fight against the world, the flesh, and the devil; and are more than conquerors through him that has loved them: but that warfare, which is peculiar to the ministers of the word; whose business it is more especially to fight the good fight of faith, and as good soldiers of Christ, to endure hardness for the sake of him, and his Gospel; and who, besides the other enemies, have to do with false teachers; and their warfare lies in publishing and defending the Gospel of Christ, and in contending for it, and in the weakening of Satan's kingdom, and enlarging the kingdom of Christ; and for which the weapons of their warfare are peculiarly made, and are eminently succeeded; and when they are used to such good purposes, by the ministers of the Gospel, they war a good warfare.
John Wesley
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, Ti1 4:14; probably by many persons, Ti1 6:12; that, being encouraged by them, thou mightest war the good warfare.
Robert Jamieson, A. R. Fausset and David Brown
He resumes the subject begun at Ti1 1:3. The conclusion (apodosis) to the foregoing, "as I besought thee . . . charge" (Ti1 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" (Ti1 1:3).
I commit--as a sacred deposit (Ti1 6:20; Ti2 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, Ti1 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Acts 15:32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Acts 16:2), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Acts 13:1-3, in connection with laying on of hands; Acts 11:28; Acts 21:10-11; compare 1Cor 12:10; 1Cor 14:1; Eph 4:11. In Acts 20:28, 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" (Ti1 6:12; Ti2 4:7), but the whole campaign; the military service. Translate as Greek, not "a," but "the good warfare."
1:191:19: ունիցիս հաւա՛տս՝ սրբո՛վք մտօք. զոր ոմանց մերժեալ յանձա՛նց իւրեանց՝ նաւակոծեցա՛ն ՚ի հաւատսն[4902]. [4902] Ոսկան. Սրբօք մտօք։ Ոմանք. Զորոց ոմանց մերժ՛՛։
19 պահես հաւատը բարի խղճմտանքով, որը ոմանք հեռու վանելով իրենցից՝ նաւաբեկութեան ենթարկուեցին հաւատի մէջ.
19 Եւ ունենաս հաւատք ու մաքուր խղճմտանք, որ մէկ քանիները իրենցմէ մէկդի ձգելով՝ նաւակոծութիւն կրեցին հաւատքին կողմանէ.
ունիցիս հաւատս սրբովք մտօք, զոր ոմանց մերժեալ յանձանց իւրեանց` նաւակոծեցան ի հաւատսն:

1:19: ունիցիս հաւա՛տս՝ սրբո՛վք մտօք. զոր ոմանց մերժեալ յանձա՛նց իւրեանց՝ նաւակոծեցա՛ն ՚ի հաւատսն[4902].
[4902] Ոսկան. Սրբօք մտօք։ Ոմանք. Զորոց ոմանց մերժ՛՛։
19 պահես հաւատը բարի խղճմտանքով, որը ոմանք հեռու վանելով իրենցից՝ նաւաբեկութեան ենթարկուեցին հաւատի մէջ.
19 Եւ ունենաս հաւատք ու մաքուր խղճմտանք, որ մէկ քանիները իրենցմէ մէկդի ձգելով՝ նաւակոծութիւն կրեցին հաւատքին կողմանէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: имея веру и добрую совесть, которую некоторые отвергнув, потерпели кораблекрушение в вере;
1:19  ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν·
1:19. ἔχων (holding) πίστιν (to-a-trust) καὶ (and) ἀγαθὴν (to-good) συνείδησιν, (to-a-seeing-together,"ἥν (to-which) τινες (ones) ἀπωσάμενοι ( having-pushed-off-unto ) περὶ (about) τὴν (to-the-one) πίστιν (to-a-trust) ἐναυάγησαν: (they-boat-broke-unto)
1:19. habens fidem et bonam conscientiam quam quidam repellentes circa fidem naufragaveruntHaving faith and a good conscience, which some rejecting have made shipwreck concerning the faith.
19. holding faith and a good conscience; which some having thrust from them made shipwreck concerning the faith:
Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

19: имея веру и добрую совесть, которую некоторые отвергнув, потерпели кораблекрушение в вере;
1:19  ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν·
1:19. habens fidem et bonam conscientiam quam quidam repellentes circa fidem naufragaverunt
Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: 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 armor, especially to the shield and breastplate; the shield of faith, and the breastplate of righteousness. See on Eph 6:13, etc., (note), and Th1 5:8 (note).
Which some having put away - Απωσαμενοι· 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 skillful pilot, that steady and commanding helm, that faithful and invariable loadstone; have been driven to and fro by every wind of doctrine, and, getting among shoals, quicksands, and rocks, have been shipwrecked and ingulfed.
Albert Barnes: Notes on the Bible - 1834
1:19: Holding faith - Fidelity to the cause in which you are enlisted - as a good soldier should do. This does not mean, as it seems to me, that Timothy should hold to the system of doctrines Rev_ealed in the gospel, but that he should have that fidelity which a good soldier should have. He should not betray his trust. He should adhere to the cause of his master with unwavering steadfastness. This would include, of course, a belief of the truth, but this is not the leading idea in the phrase.
And a good conscience - see the notes, Act 23:1. A good conscience, as well as fidelity, is necessary in the service of the Redeemer. A good conscience is that which is well informed in regard to what is right, and where its dictates are honestly followed.
Which some having put away - That is, which good conscience some have put from them, or in other words, have not followed its dictates. The truth thus taught is, that people make shipwreck of their faith by not keeping a good conscience. They love sin. They follow the leadings of passion. They choose to indulge in carnal propensities. As a matter of course, they must, if they will do this, reject and renounce the gospel. People become infidels because they wish to indulge in sin. No man can be a sensualist, and yet love that gospel which enjoins purity of life. If people would keep a good conscience, the way to a steady belief in the gospel would be easy. If people will not, they must expect sooner or later to be landed in infidelity.
Concerning faith - In respect to the whole subject of faith. They are unfaithful to God, and they reject the whole system of the gospel. "Faith" is sometimes used to denote the gospel - as faith is the principal thing in the gospel.
Have made shipwreck - There is an entire destruction of faith - as a ship is wholly ruined that strikes on a rock and sinks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: Holding: Ti1 1:5, Ti1 3:9; Tit 1:9; Heb 3:14; Pe1 3:15, Pe1 3:16; Rev 3:3, Rev 3:8, Rev 3:10
which: Phi 3:18, Phi 3:19; Ti2 3:1-6; Pe2 2:1-3, Pe2 2:12-22; Jde 1:10-13
concerning: Ti1 4:1, Ti1 4:2; Co1 11:19; Gal 1:6-8, Gal 5:4; Ti2 4:4; Heb 6:4-6; Jo1 2:19
made: Ti1 6:9; Mat 6:27
Geneva 1599
Holding (m) faith, and a good conscience; (16) which some having put away concerning faith have made shipwreck:
(m) Wholesome and sound doctrine.
(16) Whoever does not keep a good conscience, loses also by little and little, the gift of understanding. And this he proves by two most lamentable examples.
John Gill
Holding faith, and a good conscience..... By "faith" is meant, not the grace of faith, but the doctrine of faith, a sense in which it is often used in this epistle; see Ti1 3:9 and the "holding" of it does not intend a mere profession of it, and a retaining of that without wavering, which is to be done by all believers; but a holding it forth in the ministry of the word, in opposition to a concealing or dropping it, or any part of it; and a holding it fast, without wavering, and in opposition to a departure from it or any cowardice about it and against all posers: to which must be added, a good conscience; the conscience is not naturally good, but is defiled by sin; and that is only good, which is sprinkled by the blood of Christ, and thereby purged from dead works; the effect of which is an holy, upright, and becoming conversation; and which seems to be chiefly intended here, and particularly the upright conduct and behaviour of the ministers of the Gospel, in the faithful discharge of their work and office: see 2Cor 1:12.
Which some having put away; that is, a good conscience; and which does not suppose that they once had one, since that may be put away which was never had: the Jews, who blasphemed and contradicted, and never received the word of God, are said to put it from them, Acts 13:46 where the same word is used as here; and signifies to refuse or reject anything with detestation and contempt: these men always had an abhorrence to a good conscience among men, and to a good life and conversation, the evidence of it; and at length threw off the mask, and dropped the faith they professed, as being contrary to their evil conscience: though admitting it does suppose they once had a good conscience, it must be understood not of a conscience cleansed by the blood of Christ, but of a good conscience in external show only, or in comparison of what they afterwards appeared to have: and, besides, some men, destitute of the grace of God, may have a good conscience in some sense, or with respect to some particular facts, or to their general conduct and behaviour among men, as the Apostle Paul had while unregenerate, Acts 23:1 and which being acted against, or lost, is no instance of falling from the true grace of God, which this passage is sometimes produced in proof of:
concerning faith have made shipwreck; which designs not the grace, but the doctrine of faith, as before observed, which men may profess, and fall off from, and entirely drop and lose. Though supposing faith as a grace is meant, the phrase, "have made shipwreck of it", is not strong enough to prove the total and final falling away of true believers, could such be thought to be here meant; since persons may be shipwrecked, and not lost, the Apostle Paul was thrice shipwrecked, and each time saved; besides, as there is a true and unfeigned, so there is a feigned and counterfeit faith, which may be in persons who have no true grace, and may be shipwrecked, so as to be lost.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Holding--Keeping hold of "faith" and "good conscience" (Ti1 1:5); 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."
1:201:20: որոց սակի են Հիմենո՛ս՝ եւ Աղէքսանդրոս. զորս մատնեցի Սատանայի, զի խրատեսցին չհայհոյե՛լ[4903]։[4903] Ոմանք. Հւմենոս՝ եւ։
20 դրանց թւում են Հիմենոսը եւ Աղեքսանդրոսը, որոնց մատնեցի Սատանային, որպէսզի խրատուեն չհայհոյել:
20 Որոնցմէ են Հիմենոսն ու Աղեքսանդրոսը, որոնք ես Սատանային մատնեցի, որպէս զի սորվին հայհոյութիւն չընել։
որոց սակի են Հիմենոս եւ Աղեքսանդրոս, զորս մատնեցի Սատանայի, զի խրատեսցին չհայհոյել:

1:20: որոց սակի են Հիմենո՛ս՝ եւ Աղէքսանդրոս. զորս մատնեցի Սատանայի, զի խրատեսցին չհայհոյե՛լ[4903]։
[4903] Ոմանք. Հւմենոս՝ եւ։
20 դրանց թւում են Հիմենոսը եւ Աղեքսանդրոսը, որոնց մատնեցի Սատանային, որպէսզի խրատուեն չհայհոյել:
20 Որոնցմէ են Հիմենոսն ու Աղեքսանդրոսը, որոնք ես Սատանային մատնեցի, որպէս զի սորվին հայհոյութիւն չընել։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: таковы Именей и Александр, которых я предал сатане, чтобы они научились не богохульствовать.
1:20  ὧν ἐστιν ὑμέναιος καὶ ἀλέξανδρος, οὓς παρέδωκα τῶ σατανᾷ ἵνα παιδευθῶσιν μὴ βλασφημεῖν.
1:20. ὧν ( of-which ) ἐστὶν (it-be) Ὑμέναιος (a-Humenaios) καὶ (and) Ἀλέξανδρος, (an-Alexandros," οὓς ( to-which ) παρέδωκα (I-gave-beside) τῷ (unto-the-one) Σατανᾷ (unto-a-satanas) ἵνα (so) παιδευθῶσι (they-might-have-been-childed-of) μὴ (lest) βλασφημεῖν. (to-harmfully-declare-unto)
1:20. ex quibus est Hymeneus et Alexander quos tradidi Satanae ut discant non blasphemareOf whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.
20. of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.
Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme:

20: таковы Именей и Александр, которых я предал сатане, чтобы они научились не богохульствовать.
1:20  ὧν ἐστιν ὑμέναιος καὶ ἀλέξανδρος, οὓς παρέδωκα τῶ σατανᾷ ἵνα παιδευθῶσιν μὴ βλασφημεῖν.
1:20. ex quibus est Hymeneus et Alexander quos tradidi Satanae ut discant non blasphemare
Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Далее апостол указывает на некоторых отвергших добрую совесть, презревших ее голос и потому потерявшихся и начавших жить в разных заблуждениях. В пример таких людей апостол выставляет Именея и Александра. Эти двое, вероятно, были нечестивее, чем другие, им подобные. Кто были эти Александр и Именей и в чем состояло их "богохульство", неизвестно. По-видимому, инакоучители ефесские щадили этих людей, и Павел поэтому сам подверг их наказанию.

Предал сатане - объяснение см. в толков. 1Кор.V:5.
Adam Clarke: Commentary on the Bible - 1831
1:20: 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 endeavored 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 Co1 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 Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 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.
Albert Barnes: Notes on the Bible - 1834
1:20: Of whom is Hymeneus and Alexander - Hymeneus is nowhere else mentioned in the New Testament, except in Ti2 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Act 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended; see the notes on that verse. In Ti2 4:14, Alexander the coppersmith is mentioned as one who had done the apostle "much evil," and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was, that the "resurrection was past already" Ti2 2:18; but what doctrine Alexander held is unknown, It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion, and in addition to that he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy.
Whom I have delivered unto Satan - On the meaning of this expression, see the notes on Co1 5:5.
That they may learn not to blaspheme - It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed; compare notes on Co1 5:5. It is not entirely clear what is meant by blaspheme in this place; compare notes on Ti1 1:13. It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the divine character. There are many doctrines held by people which are in fact a reflection on the divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the divine character which are a reproach to God; an errorist expresses the same thing in another way - by teaching as true about God that which represents him in a false light, and, to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Hymenaeus: Ti2 2:17
Alexander: Act 19:33; Ti2 2:14, Ti2 4:14, Ti2 4:15
I have: Mat 18:17; Co1 5:4, Co1 5:5; Co2 10:6, Co2 13:10
that: Co1 11:32; Th2 3:15; Rev 3:19
blaspheme: Act 13:45; Ti2 3:2; Rev 13:1, Rev 13:5, Rev 13:6
Geneva 1599
Of whom is Hymenaeus and Alexander; (17) whom I have (n) delivered unto Satan, that they may (o) learn not to blaspheme.
(17) Those who fall from God, and his religion, are not to be endured in the Church, but rather ought to be excommunicated.
(n) Cast out of the Church, and so delivered them to Satan.
(o) That by their pain they might learn how serious it is to blaspheme.
John Gill
Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in Ti2 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, Ti2 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Acts 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Acts 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius (q); there was also a bishop of Jerusalem of this name (r),
Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on 1Cor 5:5.
That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others,
(q) Apollodorus de Orig. Deor. l. 3. p. 172. (r) Euseb. Eccl. Hist. l. 7. c. 14. 30.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
Hymenaeus--There is no difficulty in supposing him to be the HymenÃ&brvbr;us of Ti2 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Acts 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, 1Cor 5:5; 2Cor 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 (Mt 18:17-18). 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 (Ti2 4:14-15); as the same sentence on HymenÃ&brvbr;us was the consequence of "saying that the resurrection is past already" (Ti2 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, Ti1 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 (Acts 19:33).
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 (Rom 2:23-24; Jas 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (2Cor 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.