1 Timothy 1:13

1 Timothy 1:13 in Multiple Translations

Berean Standard Bible BSB

I was formerly a blasphemer, a persecutor, and a violent man; yet because I had acted in ignorance and unbelief, I was shown mercy.

King James Version KJV

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

American Standard Version ASV

though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief;

Bible in Basic English BBE

Though I had said violent words against God, and done cruel acts, causing great trouble: but I was given mercy, because I did it without knowledge, not having faith;

Free Bible Version FBV

Even though I used to insult God, and persecuted and abused God's people, God showed me mercy because of my ignorance and unbelief.

Geneva Bible 1599 GNV

When before I was a blasphemer, and a persecuter, and an oppresser: but I was receiued to mercie: for I did it ignorantly through vnbeliefe.

Young's Literal Translation YLT

who before was speaking evil, and persecuting, and insulting, but I found kindness, because, being ignorant, I did [it] in unbelief,

World English Bible WEB

although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy because I did it ignorantly in unbelief.

Noah Webster Bible WBS

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief:

Douay-Rheims 1899 DRV

Who before was a blasphemer, and a persecutor, and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.

Translation for Translators T4T

Formerly I said evil things about him, I caused his people to suffer, and I acted very cruelly toward them. But Christ acted in a kind way toward me since I ◄acted ignorantly/did not know that I was doing wrong► because I did not believe in him.

Plain English Version PEV

I used to be really cheeky to Jesus Christ before I ever believed in him. I used to say bad things about Jesus, and I used to make trouble for anybody that believed in Jesus. I didn’t know the true story about Jesus at that time, so I didn’t believe in him. But God felt sorry for me, and he was really good to me. He let me turn around and join up with Jesus Christ, and now Jesus helps me to trust God, and he helps me to love everybody.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — 1 Timothy 1:13

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Timothy 1:13 Interlinear (Deep Study)

BIB

GRK τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια

τον ho G3588 the/this/who Art-ASM

προτερον proteron G4386 previously Adj-ASM-C

οντα eimi G1510 to be Verb-PAP-ASM

βλασφημον blasphēmos G989 blasphemous Adj-ASM

και kai G2532 and Conj

διωκτην diōktēs G1376 persecutor Noun-ASM

και kai G2532 and Conj

υβριστην hubristēs G5197 insolent man Noun-ASM

αλλα alla G235 but Conj

ηλεηθην eleeō G1653 to have mercy Verb-API-1S

οτι hoti G3754 that/since: that Conj

αγνοων agnoeō G50 be ignorant Verb-PAP-NSM

εποιησα poieō G4160 to do/make: do Verb-AAI-1S

εν en G1722 in/on/among Prep

απιστια apistia G570 unbelief Noun-DSF

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — 1 Timothy 1:13

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

προτερον proteron G4386 "previously" Adj-ASM-C

This word means previously or before something else happened. In John 6:62, it is used to describe events that occurred earlier. The word helps to establish a timeline of events in the Bible.

Definition: before; (adv.) before, formerly, an earlier time former, prior, Eph. 4:22; before, former, prior, Eph. 4:22; before, formerly, Jn. 6:62

Usage: Occurs in 11 NT verses. KJV: before, (at the) first, former See also: 1 Peter 1:14; Hebrews 4:6; Hebrews 7:27.

οντα eimi G1510 "to be" Verb-PAP-ASM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

βλασφημον blasphēmos G989 "blasphemous" Adj-ASM

Blasphemous means speaking evil or slander against people or God, as seen in Acts 6:11 and 1 Timothy 1:13. It describes someone who uses hurtful or abusive language, often with the intention of insulting or demeaning others.

Definition: βλάσφημος, -ον (βλασ-, of uncertain deriv., see Thayer, Boisacq; + φήμη, speech), [in LXX: Isa.66:3 (מְבָרֵךְ אָוֶן), Wis.1:6, Sir.3:16, 2Ma.9:28 10:4, 36 * ;] __(a) evil-speaking, slanderous, blasphemous: Act.6:11, 2Ti.3:2, 2Pe.2:11 (cf. Ju 9); __(b) as subst. a blasphemer: 1Ti.1:13 (Cremer, 570).† (AS)

Usage: Occurs in 5 NT verses. KJV: blasphemer(-mous), railing See also: 1 Timothy 1:13; 2 Timothy 3:2; Acts 6:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

διωκτην diōktēs G1376 "persecutor" Noun-ASM

A persecutor is someone who treats others unfairly or harms them because of their beliefs. The apostle Paul was once a persecutor of Christians before his conversion, as mentioned in 1 Timothy 1:13.

Definition: διώκτης, -ου, ὁ (διώκω), a persecutor: 1Ti.1:13.† (AS)

Usage: Occurs in 1 NT verses. KJV: persecutor See also: 1 Timothy 1:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υβριστην hubristēs G5197 "insolent man" Noun-ASM

An insolent man is someone who is violent and insulting, as described in Romans 1:20 and 1 Timothy 1:13.

Definition: ὑβριστής, -οῦ, ὁ (ὑβρίζω), [in LXX chiefly for גֵּאֶה ;] a violent, insolent man: Rom.1:20, 1Ti.1:13 (EV, injurious).† SYN.: ἀλαζών, ὑπερήφανος, see Tr., Syn., § xxix (AS)

Usage: Occurs in 2 NT verses. KJV: despiteful, injurious See also: 1 Timothy 1:13; Romans 1:30.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

ηλεηθην eleeō G1653 "to have mercy" Verb-API-1S

To have mercy or show compassion, like God does in Romans 9:16. It means to feel sorry for someone and want to help them.

Definition: ἐλεέω (in Rom.9:16, Ju 22, -άω, which see), -ῶ (ἔλεος), [in LXX (Hex, Pss, Pr) chiefly for חָנַן, also frequently in Proph. for רָחַם, etc. ;] to have pity or mercy on, to show mercy: absol., Rom.9:16 12:8; with accusative, Mat.9:27 15:22 17:15 18:33 20:30-31, Mrk.5:19 10:47-48, Luk.16:24 17:13 18:38-39 Rom.9:15, 18 11:32, Php.2:27, Ju 22. Pass., to have pity or mercy shown one (EV, obtain mercy): Mat.5:7, Rom.11:30-31, 1Co.7:25, 2Co.4:1, 1Ti.1:13 1:16, 1Pe.2:10.† (AS)

Usage: Occurs in 28 NT verses. KJV: have compassion (pity on), have (obtain, receive, shew) mercy (on) See also: 1 Corinthians 7:25; Matthew 9:27; 1 Peter 2:10.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

αγνοων agnoeō G50 "be ignorant" Verb-PAP-NSM

To be ignorant means lacking information or intelligence, as described in 1 Timothy 1:13 and Acts 13:27 and Romans 10:3.

Definition: ἀγνοέω, -ῶ (> ἁγνίζω), [in LXX for שָׁגָה, שָׁגַג, אָשַׁם, etc. ;] __1. to be ignorant, not to know: absol., Ι Ti 1:13, Heb.5:2; with accusative, Act.13:27 17:23, Rom.10:3, 2Co.2:11; ἐν οἷς, 2Pe.2:12; before ὅτι, Rom.2:4 6:3 7:1, 1Co.14:38; οὐ θέλω ὑμᾶς ἀγνοεῖν, a Pauline phrase: with accusative, Rom.11:25; before ὑπέρ, 2Co.1:8; περί, 1Co.12:1, 1Th.4:13. ὅτι, Rom.1:13, 1Co.10:1 (for similar usage in π., V. MM, VGT, see word). Pass.: 1Co.14:38, 2Co.6:9, Gal.1:22. __2. not to understand: with accusative, Mrk.9:32, Luk.9:45. † (AS)

Usage: Occurs in 21 NT verses. KJV: (be) ignorant(-ly), not know, not understand, unknown See also: 1 Corinthians 10:1; Acts 17:23; Hebrews 5:2.

εποιησα poieō G4160 "to do/make: do" Verb-AAI-1S

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

απιστια apistia G570 "unbelief" Noun-DSF

Unbelief means a lack of faith or trust in God, as seen in Matthew 13:58 and Mark 6:6. It can also describe disobedience or unfaithfulness, like in Romans 11:20.

Definition: ἀπιστία, -ας, ἡ (ἄπιστος), [in LXX: Wis.14:25, 4Ma.12:4 * ;] want of faith, unbelief: Mat.13:58, Mrk.6:6 9:24 16:14, Rom.3:3 (but see: ἀπιστέω) Rom.4:20 11:20, 23, 1Ti.1:13, Heb.3:12, 19 (DCG, ii, 775a; Cremer, 492).† (AS)

Usage: Occurs in 12 NT verses. KJV: unbelief See also: 1 Timothy 1:13; Matthew 13:58; Hebrews 3:12.

Study Notes — 1 Timothy 1:13

Show Verse Quote Highlights

Context
Cross References
1 Timothy 1:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 1:13
Jamieson-Fausset-Brown on 1 Timothy 1:13
Matthew Poole's Commentary on 1 Timothy 1:13
Trapp's Commentary on 1 Timothy 1:13
Ellicott's Commentary on 1 Timothy 1:13
Adam Clarke's Commentary on 1 Timothy 1:13
Cambridge Bible on 1 Timothy 1:13
Barnes' Notes on 1 Timothy 1:13
Whedon's Commentary on 1 Timothy 1:13
Sermons on 1 Timothy 1:13

Context — God’s Grace to Paul

11that agrees with the glorious gospel of the blessed God, with which I have been entrusted. 12I thank Christ Jesus our Lord, who has strengthened me, that He considered me faithful and appointed me to service.

13I was formerly a blasphemer, a persecutor, and a violent man; yet because I had acted in ignorance and unbelief, I was shown mercy.

14And the grace of our Lord overflowed to me, along with the faith and love that are in Christ Jesus. 15This is a trustworthy saying, worthy of full acceptance: Christ Jesus came into the world to save sinners, of whom I am the worst.

Cross References

	Reference	Text (BSB)
1	Acts 8:3	But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.
2	1 Peter 2:10	Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.
3	Hebrews 6:4–8	It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age— and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame. For land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is tended receives the blessing of God. But land that produces thorns and thistles is worthless, and its curse is imminent. In the end it will be burned.
4	Acts 9:13	But Ananias answered, “Lord, many people have told me about this man and all the harm he has done to Your saints in Jerusalem.
5	2 Peter 2:21–22	It would have been better for them not to have known the way of righteousness than to have known it and then to turn away from the holy commandment passed on to them. Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.”
6	Acts 3:17	And now, brothers, I know that you acted in ignorance, as did your leaders.
7	Hebrews 10:26–29	If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, but only a fearful expectation of judgment and of raging fire that will consume all adversaries. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace?
8	Luke 23:34	Then Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up His garments by casting lots.
9	John 9:39–41	Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.” Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?” “If you were blind,” Jesus replied, “you would not be guilty of sin. But since you claim you can see, your guilt remains.”
10	Hebrews 4:16	Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

1 Timothy 1:13 Summary

[The Apostle Paul is saying that he used to be a very bad person, speaking against God and hurting others, but he didn't know any better at the time. Because of this, God had mercy on him, as seen in 1 Timothy 1:13. This shows us that no matter what we've done, God can forgive us and use us for good if we turn to Him, as promised in John 3:16 and Romans 8:28.]

Frequently Asked Questions

What does it mean that the Apostle Paul was a blasphemer, persecutor, and violent man?

According to Acts 8:1-3 and Acts 9:1-2, Paul persecuted the early Christian church, demonstrating his ignorance and unbelief, but as seen in 1 Timothy 1:13, he was shown mercy and later became a powerful servant of God.

How could God show mercy to someone who had acted in such evil ways?

As Romans 5:8 reminds us, God demonstrates His love for us in that while we were still sinners, Christ died for us, showing that His mercy is not based on our actions, but on His love and grace, as also seen in Ephesians 2:4-5.

What role did ignorance and unbelief play in Paul's past actions?

As stated in 1 Timothy 1:13, Paul acted in ignorance and unbelief, indicating that he did not fully understand the truth about God and Jesus Christ, but as seen in Acts 9:3-6, his encounter with Jesus changed his life and understanding.

How does this verse relate to the concept of salvation and forgiveness?

This verse highlights the idea that salvation is not based on our past actions, but on God's mercy and grace, as also seen in Ephesians 2:8-9, and that through faith in Jesus Christ, we can receive forgiveness and a new life, as promised in 2 Corinthians 5:17.

Reflection Questions

What are some ways that I have acted in ignorance or unbelief, and how can I seek God's mercy and forgiveness?
How has God shown me mercy in my life, and what are some ways that I can express gratitude for His love and forgiveness?
What does it mean to be a 'blasphemer' or 'persecutor', and how can I ensure that my words and actions are honoring to God?
In what ways can I, like Paul, be a testament to the power of God's mercy and forgiveness in my life, and how can I share this with others?

Gill's Exposition on 1 Timothy 1:13

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,

Jamieson-Fausset-Brown on 1 Timothy 1:13

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. Who was - `Though I was.' A blasphemer (Acts 26:9-11) - toward God.

Matthew Poole's Commentary on 1 Timothy 1:13

The kindness of God in putting me into so noble a service was the greater and more thankworthy, because before that time I was a blasphemer, one who spake of Christ reproachfully, for that blasphemy signifieth. Paul was a zealous man in the Jewish religion, his blasphemy therefore only respected the Second Person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme, . And a persecutor: of his persecution, see : he entered houses, haled men and women to prison; he breathed threatentings and slaughter against the disciples of the Lord, ; he persecuted Christianity even to death, ,5. Thus he was injurious, for in other things he was, as to the law, blameless, , bred up a Pharisee according to the strictest sect of the Jewish religion, ; but he verily thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth, ; so as he went according to his conscience, (such a one as he had), and, , he had also authority from the chief priests. But neither the dictates of his own erroneous conscience, nor yet the command of his superiors, could (according to Paul’ s divinity) excuse him from being a persecutor, and injurious, and standing in need of the free pardoning mercy of God, which he saith he obtained of God’ s free grace, because he did it ignorantly. We cannot reasonably think that ignorance of the Divine law (once published) should excuse any transgressor of it, we see men will not allow it as to their laws, after promulgation; so that although Paul persecuted Christians ignorantly, yet he stood in need of mercy. Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinner’ s sin not to be so exceeding sinful, especially where it is not vincible. Paul’ s ignorance here mentioned was vincible; he lived in Judea, where the gospel had been preached some years before he persecuted the professors; he might have heard the sermons preached, and seen the miracles wrought, by Christ and the apostles; but he was bred a Pharisee, and under the prejudices of that sect which were implacable enemies to Christ, this kept him in ignorance. Christ allows something for the prejudices of men’ s education. He did what he did also while he was in a state of unbelief. He believed one true and living God, (all the Jews did so), and worshipped him according to the Jewish manner, yet styles himself an unbeliever. Every man is an unbeliever (in a gospel sense) that receiveth not Jesus Christ as the Son of God and his Saviour, though he believes there is one God, &c.

Trapp's Commentary on 1 Timothy 1:13

13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. Ver. 13. Who was before a blasphemer] Chrysostom observes it of Paul, as his greatest honour, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world. So David does penance in a white sheet, as it were, Psalms 51:1; title. So Augustine writeth books of confessions. And I was as obstinate a Papist, saith Latimer, as any was in England, and so servile an observer of the Popish decrees, that I thought I had never sufficiently mingled my mass wine with water, and that I should never be damned if I were once a professed friar. Also when I should be made Bachelor of Divinity, my whole oration went against Philip Melancthon and his opinions. And standing in the schools when Mr Stafford (a godly orthodox divine) read, Latimer bade the scholars not to hear him, exhorted the people not to believe him. And yet the said Latimer confessed himself, that he gave thanks to God that he asked him forgiveness before he departed.

Ellicott's Commentary on 1 Timothy 1:13

(13) Who was before a blasphemer, and a persecutor, and injurious.—In these words of bitter I self-accusation, St. Paul sums up. the characteristic features of his brilliant career as a young Pharisee leader, as a popular Jewish patriot. The object of his intense hatred and of his burning antagonism during these never-to-be-forgotten days was that very Lord, from whom later he had received such unspeakable gifts. He knew he had been “a blasphemer” of that dear Master in the truest sense of the terrible word, since, as it has been well said, that: “He who had seen Stephen die for Christ, and after this did not cease to pant like a wild beast for the blood of the Church, must have known that he had not been guilty of simply reviling men but of blaspheming God.” And “a persecutor,” for, to quote his own words at Jerusalem (Acts 22:4): “I persecuted this way unto the death, binding and delivering into prisons both men and women.” (Comp., too, Acts 25:11 : “I compelled them to blaspheme.”) And “injurious” (or, more accurately rendered, a doer of outrage), as he must well have remembered the events referred to in the history of the Acts (Acts 9:1) in the words: “Saul, yet breathing out threatenings and slaughter against the disciples of the Lord.” But I obtained mercy.—The Apostle, his heart overflowing with love and gratitude, contrasts his Master’s mercy with his own want of it; the “mercy” shown to him consisting in something very different to simple forgiveness of a great wrong. In St. Paul’s case the pardon was crowned by many a noble gift bestowed by that pitiful King whom he had so cruelly wronged. Because I did it ignorantly in unbelief.—This is one of the passages which throws a gleam of light on some of the hard questions which perplex us when we meditate on the principles of the final judgment. Very little is told us as to the doom of those who have not heard, or else have failed to understand, the message of Christ. Still, from even such scanty teaching as is contained in the words we are now considering, and in such passages as Matthew 12:31-32; Luke 23:34, we gather that there is an ignorance which at least greatly modifies the guilt of unbelief; we learn at least this much—such a sinner is not out of the pale of the operation of divine mercy But in spite of these hints—for they are little more—of the almost limitless area of the divine mercy, great care must be taken not to press overmuch these blessed intimations of the possibility of a mercy far more extended than the usual interpretation of the inspired utterances would lead us to expect; for, after all, the words and teaching of the merciful Redeemer Himself (Luke 12:48) seem to point to a mitigation of punishment, rather than to a complete forgiveness, of sins committed under circumstances of perhaps partial ignorance.

Adam Clarke's Commentary on 1 Timothy 1:13

Verse 13. A blasphemer] Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers. And-persecutor] Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus. And injurious] καιυβριστην. 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.

Cambridge Bible on 1 Timothy 1:13

13. who was before a blasphemer] A translation of the ace. masc. of the article taken with the participle. But the neuter of the article has the best support, and is taken with the adverb, giving it a slightly stronger force ‘during the former days’; while the participle has the concessive sense, though I was beforetime.a blasphemer, and a persecutor, and injurious] R.V. retains ‘injurious’ in spite of its having become a much weaker word since the 17th century, and so we have an anticlimax, whereas the Greek gives us a climax, the last word referring to deeds of outrage and contumely. Cf. Trench, N. T. Syn. § 29. In 1 Thessalonians 2:2 and three other places, we have the verb translated ‘shamefully entreated.’ Tyndal, Coverdale and Cranmer give ‘tyraunt.’ Translate, with Ellicott, a doer of outrage.but I obtained mercy] howbeit, or ‘but still,’ gives a stronger force than simply ‘but.’ ‘He had not like the worse part of the blaspheming and persecuting Pharisees sinned against his better convictions, Mark 3:28-30; he had not deliberately set at nought the counsel of God, and defied Heaven to its face.’ Fairbairn.

Barnes' Notes on 1 Timothy 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 reviled sacred things, or one

Whedon's Commentary on 1 Timothy 1:13

13. The gift was wonderfully enhanced by the character of the receiver. A blasphemer—One who vilifies; but, in its most direful sense, one who vilifies God.

Sermons on 1 Timothy 1:13

	Sermon	Description
	Pardon for the Greatest Sinners by Jonathan Edwards	In this sermon, the preacher emphasizes that pardon and forgiveness are offered to all sinners, regardless of the magnitude of their sins, if they come to God seeking mercy. The in
	Ignorance Keeps People From Becoming Christians by Tim Conway	This sermon delves into the theme of ignorance as a hindrance to embracing Christianity, using the example of Paul's past actions and rejection of Christ due to ignorance. It empha
	The Making of a Minister by Eli Brayley	Eli Brayley preaches about the true qualifications of a minister of the gospel, emphasizing that it is not based on human achievements or outward appearances, but on being chosen a
	John 1:11-13 by St. John Chrysostom	John Chrysostom preaches about God's loving and beneficent nature, emphasizing that God draws people to Himself through persuasion and benefits, not force, allowing individuals to
	The Mischief of Sin by Thomas Watson	Thomas Watson preaches about the mischief of sin, highlighting God's mercy in saving Christians from persisting in sin and the consequences of unrepentant sinners storing up wrath
	Day 37, Acts 9 by David Servant	David Servant preaches about the transformation of Paul, from being the world's foremost sinner to a forgiven vessel of God's grace. Despite Paul's violent past of persecuting Chri
	Different Conversions by John Gifford Bellett	John Gifford Bellett emphasizes the diverse ways in which the light of God approaches and enters the soul, whether gently or with force, focusing on the unique work God does in eac