1 Timothy 1

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 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 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),

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 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.

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.