@1Ti 1:1-20. ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY.
1. by the commandment of God--the authoritative injunction, as well
as the commission, of God. In the earlier Epistles the phrase is, "by
the will of God." Here it is expressed in a manner implying that a
necessity was laid on him to act as an apostle, not that it was merely
at his option. The same expression occurs in the doxology, probably
written long after the Epistle itself [ALFORD]
(@Ro 16:26).
God our Saviour--The Father
(@1Ti 2:3 4:10 Lu 1:47 2Ti 1:9 Tit 1:3 2:10 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 2:13).
2. my own son--literally, "a genuine son" (compare
@Ac 16:1 1Co 4:14-17).
See Introduction.
mercy--added here, in addressing Timothy, to the ordinary salutation,
"Grace unto you (@Ro 1:7 1Co 1:3, &c.), and peace." In @Ga 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 (@1Ti 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
(@1Ti 1:14,16 1Co 7:25 2Co 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 (@2Ti 3:15), were fulfilled in
Jesus.
3. Timothy's superintendence of the Church at Ephesus was as
locum tenens for the apostle, and so was temporary. Thus, the office
of superintending overseer, needed for a time at Ephesus or Crete, in
the absence of the presiding apostle, subsequently became a permanent
institution on the removal, by death, of the apostles who heretofore
superintended the churches. The first title of these overseers seems to
have been "angels" (@Re 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 @1Ti 1:18.
at Ephesus--Paul, in @Ac 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 @1Ti 3:14 4:13). The corresponding conjunction
to "as" is not given, the sentence not being completed till it is
virtually so at @1Ti 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
(@Ga 2:12 Jude 1:4), [ELLICOTT].
teach no other doctrine--than what I have taught (@Ga 1:6-9).
His prophetic bodings some years before (@Ac 20:29,30) were now
being realized (compare @1Ti 6:3).
4. 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" (@1Ti 4:7 2Ti 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, @1Ti 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" (@1Ti 1:17), by anticipation, confutes the
subsequently adopted notions in the Gnostics' own phraseology.
questions--of mere speculation (@Ac 25:20), not practical;
generating merely curious discussions. "Questions and strifes of words"
(@1Ti 6:4): "to no profit" (@2Ti 2:14); "gendering strifes"
(@2Ti 2:23). "Vain jangling" (@1Ti 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 (@1Co 9:17), "which
is (has its element) in faith." CONYBEARE
translates, "The exercising of
the stewardship of God" (@1Co 9:17). He infers that the false
teachers in Ephesus were presbyters, which accords with the prophecy,
@Ac 20:30. However, the oldest Latin versions, and
IRENÆUS and
HILARY, support English Version reading. Compare @1Ti 1:5,
"faith unfeigned."
5. But--in contrast to the doctrine of the false teachers.
the end--the aim.
the commandment--Greek, "of the charge" which you ought to urge
on your flock. Referring to the same Greek word as in @1Ti 1:3,18;
here, however, in a larger sense, as including the Gospel "dispensation of God"
(see on 1Ti 1:4;
1Ti 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 (@Ro 13:10). The foundation is
faith (@1Ti 1:4), the "end" is love (@1Ti 1:14 Tit 3:15).
out of--springing as from a fountain.
pure heart--a heart purified by faith (@Ac 15:9 2Ti 2:22 Tit 1:15).
good conscience--a conscience cleared from guilt by the effect of sound
faith in Christ (@1Ti 1:19 1Ti 3:9 2Ti 1:3 1Pe 3:21). Contrast
@1Ti 4:2 Tit 1:15; compare @Ac 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 (@Ga 5:6). The false teachers drew men off
from such a loving, working, real faith, to profitless, speculative
"questions" (@1Ti 1:4) and jangling (@1Ti 1:6).
6. From which--namely, from a pure heart, good conscience, and faith
unfeigned, the well-spring of love.
having swerved--literally, "having missed the mark (the 'end') to be
aimed at." It is translated, "erred," @1Ti 6:21 2Ti 2:18. Instead of
aiming at and attaining the graces above named, they "have turned aside
(@1Ti 5:15 2Ti 4:4 Heb 12:13) unto vain jangling"; literally, "vain
talk," about the law and genealogies of angels (@1Ti 1:7 Tit 3:9 1:10);
@1Ti 6:20, "vain babblings and oppositions." It is the greatest vanity
when divine things are not truthfully discussed (@Ro 1:21)
[BENGEL].
7. Sample of their "vain talk" (@1Ti 1:6).
Desiring--They are would-be teachers, not really so.
the law--the Jewish law (@Tit 1:14 3:9). The Judaizers here
meant seem to be distinct from those impugned in the Epistles to the
Galatians and Romans, who made the works of the law necessary to
justification in opposition to Gospel grace. The Judaizers here meant
corrupted the law with "fables," which they pretended to found on it,
subversive of morals as well as of truth. Their error was not in
maintaining the obligation of the law, but in abusing it by
fabulous and immoral interpretations of, and additions to, it.
neither what they say, nor whereof--neither understanding
their own assertions, nor the object itself about which they
make them. They understand as little about the one as the other
[ALFORD].
8. But--"Now we know" (@Ro 3:19 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 (@1Ti 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 (@1Ti 1:9,10; compare
@Ro 7:7-12 Ga 3:21).
9. law is not made for a righteous man--not for one standing by faith
in the righteousness of Christ put on him for justification,and imparted
inwardly by the Spirit for sanctification. "One not forensically
amenable to the law" [ALFORD]. For sanctification, the law gives
no inward power to fulfil it; but ALFORD goes too far in speaking of the
righteous man as "not morally needing the law." Doubtless, in proportion
as he is inwardly led by the Spirit, the justified man needs not the
law, which is only an outward rule (@Ro 6:14 Ga 5:18,23). 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 (@Ro 10:4).
disobedient--Greek, "not subject"; insubordinate; it is translated
"unruly," @Tit 1:6,10; "lawless and disobedient" refer to opposers
of the law, for whom it is "enacted" (so the Greek, for "is made").
ungodly and . . . sinners--Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God,
from the law comes.
unholy and profane--those inwardly impure, and those deserving
exclusion from the outward participation in services of the sanctuary;
sinners against the third and fourth commandments.
murderers--or, as the Greek may mean, "smiters" of fathers
and . . . mothers; sinners against the fifth commandment.
manslayers--sinners against the sixth commandment.
10. whoremongers, &c.--sinners against the seventh commandment.
men-stealers--that is, slave dealers. The most heinous offense
against the eighth commandment. No stealing of a man's goods can equal
in atrocity the stealing of a man's liberty. Slavery is not directly
assailed in the New Testament; to have done so would have been to
revolutionize violently the existing order of things. But Christianity
teaches principles sure to undermine, and at last overthrow it, wherever
Christianity has had its natural development (@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
(@Ro 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 (@1Ti 6:3 2Ti 1:13 Tit 1:13 2:2), as opposed to sickly, morbid
(as the Greek of "doting" means, @1Ti 6:4), and "canker"
(@2Ti 2:17). "The doctrine," or "teaching, which is according to
godliness" (@1Ti 6:3).
11. According to the glorious gospel--The Christian's freedom from the law as a sanctifier, as well as a justifier, implied in the
previous, @1Ti 1:9,10, is what this @1Ti 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 2Co 4:4) of the blessed God." The Gospel manifests God's
glory (@Eph 1:17 3:16) in accounting "righteous" the believer,
through the righteousness of Christ, without "the law" (@1Ti 1:9);
and in imparting that righteousness whereby he loathes all those sins
against which (@1Ti 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 @1Ti 6:15:
appropriate in speaking here of the Gospel blessedness, in contrast to
the curse on those under the law (@1Ti 1:9 Ga 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
(@1Ti 1:8 Tit 1:3).
12. The honor done him in having the Gospel ministry committed to him
suggests the digression to what he once was, no better (@1Ti 1:13)
than those lawless ones described above (@1Ti 1:9,10), when the grace
of our Lord (@1Ti 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 @Ac 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" (@Ro 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 (@1Co 7:25). Faithfulness is
the quality required in a steward (@1Co 4:2).
putting me into--rather as in @1Th 5:9, "appointing me
(in His sovereign purposes of grace) unto the ministry"
(@Ac 20:24).
13. Who was before--Greek, "Formerly being a blasphemer."
"Notwithstanding that I was before a blasphemer," &c.
(@Ac 26:9,11).
persecutor--(@Ga 1:13).
injurious--Greek, "insulter"; one who acts injuriously from
arrogant contempt of others. Translate, @Ro 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 (@1Ti 1:5,9,14 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 1Ti 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 (@Joh 9:41 Ac 26:9).
Hence it is Christ's plea of intercession for His murderers
(@Lu 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
(@Ac 3:17 Ro 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 Lu 11:52) [WIESINGER].
14. And--Greek, "But." Not only so (was mercy shown me), but
the grace--by which "I obtained mercy" (@1Ti 1:13).
was exceeding abundant--Greek, "superabounded." Where sin abounded,
grace did much more abound" (@Ro 5:20).
with faith--accompanied with faith, the opposite of "unbelief"
(@1Ti 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.
15. faithful--worthy of credit, because "God" who says it "is faithful"
to His word (@1Co 1:9 1Th 5:24 2Th 3:3 Re 21:5 22:6). This seems to
have become an axiomatic saying among Christians the phrase,
"faithful saying," is peculiar to the Pastoral Epistles
(@1Ti 2:11 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
(@1Ti 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 (@1Co 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 (@Ac 2:41).
Christ--as promised.
Jesus--as manifested [BENGEL].
came into the world--which was full of sin
(@Joh 1:29 Ro 5:12 1Jo 2:2). This implies His pre-existence.
@Joh 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" (@1Co 15:9 Eph 3:8; compare
@Lu 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 @1Ti 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 Lu 19:10).
16. Howbeit--Greek, "But"; contrasting his own conscious
sinfulness with God's gracious visitation of him in mercy.
for this cause--for this very purpose.
that in me--in my case.
first--"foremost." As I was "foremost" (Greek for chief, @1Ti 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 (@1Co 10:6,11) 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).
17. A suitable conclusion to the beautifully simple enunciation of
the Gospel, of which his own history is a living sample or pattern. It
is from the experimental sense of grace that the doxology flows
[BENGEL].
the King, eternal--literally, "King of the (eternal) ages." The
Septuagint translates @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" (@1Ti 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 (@Ro 1:23).
invisible--(@1Ti 6:16 Ex 33:20 Joh 1:18 Col 1:15 Heb 11:27).
the only wise God--The oldest manuscripts omit "wise," which probably
crept in from @Ro 16:27, where it is more appropriate to the context
than here (compare @Jude 1:25). "The only Potentate"
(@1Ti 6:15 Ps 86:10 Joh 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
(@1Ti 1:16) [BENGEL].
18. He resumes the subject begun at @1Ti 1:3. The conclusion
(apodosis) to the foregoing, "as I besought thee . . . charge"
(@1Ti 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" (@1Ti 1:3).
I commit--as a sacred deposit (@1Ti 6:20 2Ti 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, @1Ti 4:14 (as, probably,
by Silas, a companion of Paul, and "a prophet," @Ac 15:32). Such
prophetical intimation, as well as the good report given of Timothy by
the brethren (@Ac 16:2), may have induced Paul to take him as his
companion. Compare similar prophecies as to others: @Ac 13:1-3, in
connection with laying on of hands; @Ac 11:28 21:10,11; compare
@1Co 12:10 14:1 Eph 4:11. In @Ac 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" (@1Ti 6:12 2Ti 4:7), but the
whole campaign; the military service. Translate as Greek, not
"a," but "the good warfare."
19. Holding--Keeping hold of "faith" and "good conscience"
(@1Ti 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."
20. Hymenaeus--There is no difficulty in supposing him to be the
Hymenæus of @2Ti 2:17. Though "delivered over to Satan" (the lord
of all outside the Church, @Ac 26:18, and the executor of wrath,
when judicially allowed by God, on the disobedient,
@1Co 5:5 2Co 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 (@2Ti 4:14,15); as
the same sentence on Hymenæus was the consequence of "saying that the
resurrection is past already" (@2Ti 2:18; his putting away
good conscience, naturally producing shipwreck concerning
FAITH,
@1Ti 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 (@Ac 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 (@Ro 2:23,24 Jas 2:7). Though
the apostles had the power of excommunication, accompanied with bodily
inflictions, miraculously sent (@2Co 10:8), it does not follow that
fallible ministers now have any power, save that of excluding from
church fellowship notorious bad livers.