1 Timothy 1

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 29 2 8 0 0 Commentary) on) I Timothy) CHAPTER I) Outline of I Timothy) Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church) Chapter I) The Apostle Paul) A. Salutes Timothy.) B. Repeats his order that Timothy remain at Ephesus to combat the error of those who refuse to see their sinful condition in the light of God s holy law, and who pretend to be law-experts.) C. By contrast, thanks God for having made him, chief of sinners, a minister of the gospel.) Chapter II) Directions with respect to) Public Worship) A. Prayers must be made in behalf of all men. ) B. In connection with public worship both the men and the women must behave properly:) 1.

The men, in every place of public worship, must lift up holy hands;) 2. The women, in getting ready to go to church, must dress becomingly, and at the place of public worship must show that they understand and have accepted their divinely ordained position.) Chapter III) Directions with respect to the) Institution of the Offices) A. Incentive for becoming an overseer: the glorious character of the work. Directions regarding the necessary qualifications of overseers.) B. Directions regarding the necessary qualifications of deacons and of women who assist them.) Incentive for faithful performance of the task of deacons and of deacons assistants.) C. The reasons for conveying these instructions in written form.) ) 1:1, 2) 1 1 Paul, an apostle of Christ Jesus by order of God our Savior and Christ Jesus our Hope, 2 to Timothy (my) genuine child in faith; grace, mercy, peace from God the Father and Christ Jesus our Lord.) ) 1 1 2 8 0 “tw://bible.*?id=52.1.1|AUTODETECT|”

1. As was customary, the sender mentions his own name first; then the name of the person addressed. Hence, Paul & to Timothy. In a world held together politically by Rome and culturally by Greece it was natural that the writer should use his Greek-Roman name Paul instead of his Jewish name Saul. 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 0 .)) 1 2 2 8 0 0 Perhaps in order to make it easier for Timothy to carry out the instructions which Paul is about to give him, and also in order to add weight to the words of encouragement contained in this letter, the writer adds to his name the words an apostle of Christ Jesus.) Timothy needs to know that this letter is not just a substitute for a friendly, confidential chat, a t�te-a-t�te; even though its tone is naturally very cordial, for a friend is indeed writing to a friend. The letter, however, rises above the purely human level. The writer is a friend, to be sure, but also an apostle of Christ Jesus.) 1 1 2 8 0 “tw://bible.?id=44.14.14|AUTODETECT|” Now in the broadest sense an apostle (�������� a term derived from a verb which means to send, to send away on a commission, to dispatch: ��������) is anything which is sent or by which something is sent, or anyone who is sent or by whom a message is sent. Thus, in classical Greek the term could refer to a naval expedition, and an apostolic boat was a cargo-vessel. In later Judaism apostles were envoys sent out by the Jerusalem patriarchate to collect tribute from the Jews of the Dispersion. In the New Testament the term takes on a distinctly religious sense. In its widest meaning it refers to any gospel-messenger, anyone who is sent on a spiritual mission, anyone who in that capacity represents his Sender and brings the message of salvation. Thus used, Barnabas, Epaphroditus, Apollos, Silvanus, and Timothy are all called apostles 7 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” Acts 14:14) 1 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” I Cor. 4:6) 1 1 -1 9 0 “tw://bible.?id=46.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.4.9|AUTODETECT|”

9. 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” I Thess. 2:6) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” 1:1) 1 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” ; and see also ) 7 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” I Cor. 15:7) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” ). They represent God s cause, though in doing so they may also represent certain definite churches whose apostles they are called 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” II Cor. 8:23) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ). Thus Paul and Barnabas represent the church of Antioch 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|”
10. 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ), and Epaphroditus is Philippi s apostle 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” ). Under this broader connotation some would include also Andronicus, Junius 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” Rom. 16:7) 1 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” ), and James, the Lord s brother 7 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” Gal. 1:19) 1 1 -1 9 0 0 ), but the exact meaning of the passages in which, together with the term apostles, these men are mentioned is disputed.) 1 1 2 8 0 “tw://bible.?id=54.1.1|AUTODETECT|” But in determining the meaning of the term apostle here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” it will be far better to study those passages in which it is used in its more usual sense. Occurring ten times in the Gospels, almost thirty times in Acts, more than thirty times in the Pauline epistles (including the five occurrences in the Pastorals), and eight times in the rest of the New Testament, it generally 7 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” Heb. 3:1) 1 1 -1 9 0 0 and the exceptions already indicated) refers to the Twelve and Paul.) 1 1 2 8 0 “tw://bible.?id=40.16.19|AUTODETECT|” In that fullest, deepest sense a man is an apostle for life and wherever he goes. He is clothed with the authority of the One who sent him, and that authority concerns both doctrine and life. The idea, found in much present-day religious literature, according to which an apostle has no real office, no authority, lacks scriptural support. Anyone can see this for himself by studying such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.16.19|AUTODETECT|” Matt. 16:19) 1 1 -1 9 0 “tw://bible.?id=40.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.18|AUTODETECT|” 18:18) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” 28:18) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|”
11. 1 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” (note the connection!); ) 7 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” John 20:23) 1 1 -1 9 0 “tw://bible.?id=46.5.3-46.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.3-46.5.5|AUTODETECT|” I Cor. 5:3 5) 1 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.8|AUTODETECT|” II Cor. 10:8) 1 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” I Thess. 2:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.15.5|AUTODETECT|” Paul, then, was an apostle in the richest sense of the term. His apostleship was the same as that of the Twelve. Hence, we speak of the Twelve and Paul. Paul even stresses the fact that the risen Savior had appeared to him just as truly as he had appeared to Cephas 7 1 -1 9 0 “tw://bible.?id=46.15.5|AUTODETECT|” I Cor. 15:5) 1 1 -1 9 0 “tw://bible.?id=46.15.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.8|AUTODETECT|”
12. 1 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” ). That same Savior had assigned to him a task so broad and universal that his entire life was henceforth to be occupied with it 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” Acts 26:16 18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.24|AUTODETECT|” Yet Paul was definitely not one of the Twelve. The idea that the disciples had made a mistake when they had chosen Matthias to take the place of Judas, and that the Holy Spirit later designated Paul as the real substitute, hardly merits consideration 7 1 -1 9 0 “tw://bible.?id=44.1.24|AUTODETECT|” Acts 1:24) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ). But if he was not one of the Twelve yet was invested with the same office, what was the relation between him and the Twelve? The answer is probably suggested by ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.9|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.9|AUTODETECT|” Gal. 2:7 9) 1 1 -1 9 0 0 . On the basis of these passages this answer can be formulated thus: The Twelve, by recognizing Paul as having been specially called to minister to the Gentiles, were in effect carrying out through him their calling to the Gentiles.) 1 1 2 8 0 0 The characteristics of full apostleship the apostleship of the Twelve and Paul were as follows:) 1 1 2 8 0 “tw://bible.?id=43.6.70|AUTODETECT|” In the first place, the apostles have been chosen, called, and sent forth by Christ himself. They have received their commission directly from him 7 1 -1 9 0 “tw://bible.?id=43.6.70|AUTODETECT|” John 6:70) 1 1 -1 9 0 “tw://bible.?id=43.13.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.18|AUTODETECT|” 13:18) 1 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” 15:16) 1 1 -1 9 0 “tw://bible.?id=43.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.15.19|AUTODETECT|”
13. 1 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” Gal. 1:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” Secondly, they are qualified for their tasks by Jesus, and have been ear-and-eye witnesses of his words and deeds; specifically, they are the witnesses of his resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|”
14. 1 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” I Cor. 9:1) 1 1 -1 9 0 “tw://bible.?id=46.15.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.8|AUTODETECT|” 15:8) 1 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 “tw://bible.?id=49.3.2-49.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.2-49.3.8|AUTODETECT|” Eph. 3:2 8) 1 1 -1 9 0 “tw://bible.?id=62.1.1-62.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.1-62.1.3|AUTODETECT|” I John 1:1 3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.20|AUTODETECT|” Thirdly, they have been endowed in a special measure with the Holy Spirit, and it is this Holy Spirit who leads them into all the truth 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” Matt. 10:20) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 1 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 1 1 -1 9 0 “tw://bible.?id=43.16.7-43.16.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.7-43.16.14|AUTODETECT|” 16:7 14) 1 1 -1 9 0 “tw://bible.?id=43.20.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.22|AUTODETECT|” 20:22) 1 1 -1 9 0 “tw://bible.?id=46.2.10-46.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.10-46.2.13|AUTODETECT|” I Cor. 2:10 13) 1 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” 7:40) 1 1 -1 9 0 “tw://bible.?id=52.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.8|AUTODETECT|” I Thess. 4:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.1|AUTODETECT|” Fourthly, God blesses their work, confirming its value by means of signs and miracles, and giving them much fruit upon their labors 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|”
15. 1 1 -1 9 0 “tw://bible.?id=44.2.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.43|AUTODETECT|” Acts 2:43) 1 1 -1 9 0 “tw://bible.?id=44.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” 5:12 16) 1 1 -1 9 0 “tw://bible.?id=45.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.18|AUTODETECT|” Rom. 15:18) 1 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.19|AUTODETECT|”
16. 1 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” II Cor. 12:12) 1 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” I Cor. 9:2) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” Gal. 2:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” Fifthly, their office is not restricted to a local church, neither does it extend over a short period of time; on the contrary, it is for the entire church and for life 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” Acts 26:16 18) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|”
17. 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Now Paul is here called an apostle of Christ Jesus.��19�� He belongs to Christ, is sent and commissioned by him, and has accordingly received his authority from him. It is, in the final analysis, Christ himself who binds and makes loose. It is he who is operating in Paul. Paul s message is Christ s message. Paul s authority is Christ s delegated authority.) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” The personal name Jesus, meaning either he will certainly save 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ), or Jehovah is salvation, is preceded by the official designation Christ (Anointed), showing that this Person to whom Paul owes his apostleship was ordained and qualified by God to carry out the task of providing salvation for his people, a salvation which Paul, as apostle, takes joy in proclaiming. 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” No usurper was Paul. Had he not been appointed to be an apostle, he would never have been one. But he had been appointed, and this appointment had come not from men but directly from God. It is for this reason that he calls himself an apostle of Christ Jesus by order of God our Savior and Christ Jesus our Hope. It was God in Christ who had separated him from his mother s womb and through his grace had called him 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ); had chosen him in order that he might make known God s name before the Gentiles and kings and children of Israel 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ); and had sent him to distant nations 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” Acts 22:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.2.3|AUTODETECT|” Paul says, God our Savior here, also in ) 7 1 -1 9 0 “tw://bible.?id=54.2.3|AUTODETECT|” I Tim. 2:3) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.3|AUTODETECT|” Titus 1:3) 1 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” ; but elsewhere he uses Savior with reference to Christ 7 1 -1 9 0 “tw://bible.?id=49.5.23|AUTODETECT|” Eph. 5:23) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” 2:13) 1 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.6|AUTODETECT|” 3:6) 1 1 -1 9 0 0 ). Yet the expression God our Savior in the Pastorals but nowhere in the earlier epistles does not mean that Paul cannot have written the Pastorals. In fact, that line of reasoning, were it valid, would mean that an unknown author wrote I Timothy (here the Savior is God); that Paul wrote II Timothy (here the Savior is Christ); and would leave Titus a question-mark (here the Savior is both God and Christ).) 1 1 2 8 0 “tw://bible.?id=46.1.21|AUTODETECT|” The fact that here in the Pastorals the name Savior is frequently applied to God is, after all, not at all surprising, for even in his earlier epistles Paul frequently ascribes the work of saving man to God ; for example, It was God s good-pleasure through the foolishness of the preaching to save those who believe 7 1 -1 9 0 “tw://bible.?id=46.1.21|AUTODETECT|” I Cor. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” ); but God & made us alive together with Christ & for by grace have you been saved through faith; and that not of yourselves, it is the gift of God 7 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” Eph. 2:4) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|”
18. 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|”
19. 1 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” ); your salvation, and that from God 7 1 -1 9 0 “tw://bible.?id=50.1.28|AUTODETECT|” Phil. 1:28) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ). To God he also ascribes the distinct acts in the program of salvation. It is God who spared not his Son but delivered him up for us all. It is God who sets forth his Son as a propitiation for our sins. It is he who commends his love toward us. It is God who blesses us with every spiritual blessing in the heavenly places in Christ. Foreknowledge, foreordination, calling, justification, glorification are all ascribed to him. It is he who chose us. It is he who causes the gospel to be proclaimed. It is he who bestows his grace upon us. Faith is his gift 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 “tw://bible.?id=45.3.24-45.3.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.24-45.3.26|AUTODETECT|” 3:24 26) 1 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|”
20. 1 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” 8:3) 1 1 -1 9 0 “tw://bible.?id=45.8.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.4|AUTODETECT|”
21. 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|”
22. 1 1 -1 9 0 “tw://bible.?id=45.8.28-45.8.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.28-45.8.30|AUTODETECT|” 28 30) 1 1 -1 9 0 “tw://bible.?id=45.8.31-45.8.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.31-45.8.33|AUTODETECT|” 31 33) 1 1 -1 9 0 “tw://bible.?id=45.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.10|AUTODETECT|” 9:10) 1 1 -1 9 0 “tw://bible.?id=45.9.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.11|AUTODETECT|”
23. 1 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” 15:5) 1 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|”
24. 1 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=46.1.26-46.1.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.26-46.1.31|AUTODETECT|” 26 31) 1 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” 15:57) 1 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” II Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.7|AUTODETECT|” 4:7) 1 1 -1 9 0 “tw://bible.?id=47.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|”
25. 1 1 -1 9 0 “tw://bible.?id=47.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.19|AUTODETECT|”
26. 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|”
27. 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|”
28. 1 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” 3:26) 1 1 -1 9 0 “tw://bible.?id=48.4.4-48.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.4-48.4.7|AUTODETECT|” 4:4 7) 1 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.5|AUTODETECT|” Eph. 1:3 5) 1 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|”
29. 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” Phil. 2:13) 1 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=51.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.3|AUTODETECT|” Col. 3:3) 1 1 -1 9 0 0 ). In view of all this we can almost say that it would have been strange if somewhere in his epistles the apostle would not have called God our Savior. ��20�� Calling God our Savior is entirely proper. And since for Paul God ever saves through Christ, verse 1 is also a fitting prelude to verse 15: Christ Jesus came into the world sinners to save. ) 1 1 2 8 0 “tw://bible.?id=44.28.20|AUTODETECT|” Amid circumstances which to man might seem hopeless Christ Jesus is pictured as our Hope, that is, the very foundation for our earnest yearning, our confident expectation, and our patient waiting for the manifestation of salvation in all its fulness (cf. 1:16; 6:14 16, 19). It is he who made this hope possible and actual. It is he who revitalizes it from day to day. The Source as well as the Object of this hope is he 7 1 -1 9 0 “tw://bible.?id=44.28.20|AUTODETECT|” Acts 28:20) 1 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” Col. 1:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0

2. To Timothy (my) genuine child in faith.) 1 1 2 8 0 “tw://bible.?id=55.2.1|AUTODETECT|” Apostolic authority and tender love are beautifully blended, for the apostle of Christ Jesus calls the addressee Timothy (my) genuine child in faith. Though some commentators write at great length in order to prove that the omission of the possessive my in the original indicates that Paul was thinking of Timothy not as his child but as God s child, the effort must be considered futile. The omission of the possessive in such a case is not at all unusual; and ) 7 1 -1 9 0 “tw://bible.?id=55.2.1|AUTODETECT|” II Tim. 2:1) 1 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” , where it does occur, surely indicates that here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” and elsewhere 7 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” II Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” ) it is implied. Timothy was Paul s child (Greek ������ from ����� to beget, bring forth), because it was to the apostle as a means in God s hand, that he owed his spiritual life 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 1 1 -1 9 0 “tw://bible.?id=40.23.9|AUTODETECT|” ). The great change in Timothy s life had taken place on Paul s first missionary journey, as has been explained on p. 34. If we are careful to stress the fact that Paul was Timothy s father in a secondary sense only, the apostle functioning as God s instrument, so that God himself remains the real Father, we shall have no difficulty with other passages of Scripture, such as And call no one on earth your Father: for One is your heavenly Father 7 1 -1 9 0 “tw://bible.?id=40.23.9|AUTODETECT|” Matt. 23:9) 1 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=43.1.13|AUTODETECT|” John 1:13) 1 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” I John 3:9) 1 1 -1 9 0 0 ). It is exactly as Calvin has pointed out: though God he alone! is the Father of all believers because he has regenerated them by his Word and Spirit and because no one but himself bestows faith, yet his ministers have a subordinate right to this title.��21��) 1 1 2 8 0 “tw://bible.?id=55.4.10|AUTODETECT|” The designation child was a very happy one, for it combined two ideas: I have begotten you, and you are very dear to me. Timothy was, moreover, a genuine child, not a bastard son, not a merely nominal believer. Timothy was no Demas! See on ) 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” . Not, of course, in the physical sense but with respect to, or in the sphere of,��22�� faith the apostle had begotten Timothy. It is probably best to take faith here in the subjective sense, a true knowledge of God and of his promises and a hearty confidence in him and in his only-begotten Son. This corresponds with such phrases as & if they continue in faith and love 7 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” I Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” ); in love, in faith, in purity 7 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” I Tim. 4:12) 1 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” ); Hold the pattern of sound words which thou hast heard from me in faith and love which is in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” II Tim. 1:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” Upon his genuine child in the sphere of faith the apostle now pronounces grace, mercy, peace from God the Father and Christ Jesus our Lord. Grace is God s unmerited favor in operation in the heart of his child, and peace is that child s consciousness of having been reconciled with God through Christ. Grace is the fountain, and peace is the stream which issues from this fountain 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ). This grace and this peace have their origin in God the Father, and have been merited for the believer by Christ Jesus, their Lord. 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 0 . Hence, both for the nature of the salutation and for the meaning of the concepts grace and peace and of the divine names I refer to what is given there.)) 1 1 2 8 0 “tw://bible.?id=63.1.3|AUTODETECT|” In one important respect this salutation differs from others. Nowhere except in his letters to Timothy does Paul in his salutations use the three substantives: grace, mercy, and peace. This triad is, however, also employed by John in one of his salutations 7 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” II John 3) 1 1 -1 9 0 “tw://bible.?id=65.1.2|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=65.1.2|AUTODETECT|” Jude 2) 1 1 -1 9 0 0 : mercy, peace, and love ).) 1 3 2 8 0 0 When the question is asked, Why did Paul insert mercy between grace and peace the probable answer is:) a. The term mercy is very fitting in this context, in which Paul has just shown his affectionate interest in Timothy, calling him (my) genuine child. The very essence of mercy is warm affection which includes but must not be restricted to tender compassion.) b. Timothy was in a difficult situation. He faced problems which were all the more trying for a man of his disposition. Hence, God s tender love toward those in need was definitely required.) 1 1 2 8 0 “tw://bible.?id=45.9.23|AUTODETECT|” All this will become even clearer when the concept mercy is given further study. Paul uses this word ten times: five times outside the Pastorals 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” 11:31) 1 1 -1 9 0 “tw://bible.?id=45.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.9|AUTODETECT|” 15:9) 1 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” Gal. 6:16) 1 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” Eph. 2:4) 1 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” ), and five times in the Pastorals 7 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.2|AUTODETECT|” II Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|”

16. 1 1 -1 9 0 “tw://bible.?id=55.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.18|AUTODETECT|”
17. 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.10.37|AUTODETECT|” The usual way of distinguishing between grace and mercy is to say that grace pardons while mercy commiserates; grace is God s love toward the guilty, mercy his love toward the wretched or pitiable; grace concerns the state, mercy the condition. To a considerable extent this distinction is correct. The term mercy frequently occurs in a context of extending help to those in misery. It is the word that is used in the parable of The Good Samaritan 7 1 -1 9 0 “tw://bible.?id=42.10.37|AUTODETECT|” Luke 10:37) 1 1 -1 9 0 “tw://bible.?id=42.10.33|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.10.33|AUTODETECT|” 10:33) 1 1 -1 9 0 “tw://bible.?id=23.54.7|AUTODETECT|” ). There it describes what that noble character did for the man who had fallen among robbers, had been stripped and wounded and was left lying by the road-side half dead. Similarly the Lord says in ) 7 1 -1 9 0 “tw://bible.?id=23.54.7|AUTODETECT|” Is. 54:7) 1 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” , With great mercies will I gather thee, where mercies (LXX ����) translates the Hebrew ra%am�m: tender feeling, motherly kindness, compassion, pity (here plural). So also when from among the mass of mankind viewed as fallen and in a condition of misery God chooses some, these are called vessels of mercy 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” 11:31) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 Nevertheless, the word employed in the original (����) is often somewhat broader in scope. It indicates not only the actual outpouring of pity upon those in distress but also the underlying lovingkindness of which God s creatures, particularly his people, are the objects, regardless of whether in the given context they are viewed as being in deep misery or more generally in need of help. In the latter case the person concerned is usually viewed as God s child, dependent in all things on the heavenly Father, who cherishes toward him a feeling of tender affection and is ever ready to help him. Timothy, upon whom mercy drops as a gentle rain from heaven, furnishes an excellent example of the use of the term in this somewhat broader sense.��23�� The salutation, accordingly, assures him not only of pardoning grace, operating as a spiritual dynamic in his life, but also of the closely related divine lovingkindness in his present difficulties and in every situation of life. When this grace and this mercy or kindness are present, peace naturally follows. That which was broken and severed by sin is made whole and bound up by grace.

The resulting sense of wholeness, tranquility, and assurance is peace. (By some the Greek word for peace �0���� is traced to a verb which means to bind or join; cf. Latin sero; English series.)) ) 1:3 11) 3 As I urged you when I was on my way to Macedonia, do stay on at Ephesus,��24�� in order that you may charge certain individuals not to teach differently, 4 nor to devote themselves to endless myths and genealogies which foster disputes rather than faith-centered stewardship required by God; 5 whereas the purpose of the charge is love (which springs) from a pure heart and a conscience good and a faith without hypocrisy; 6 from which objectives certain individuals, having wandered away, have turned aside to futile talk, 7 yearning to be law-teachers, although they understand neither the words which they are speaking nor the themes on which they are harping with such confidence. 8 Now we know that excellent is the law if one makes a lawful use of it, 9 bearing this in mind, that not for a righteous man is law enacted, but for lawless and insubordinate, for impious and sinful, for unholy and profane men, for murderers of fathers and murderers of mothers, for those who kill their fellows, 10 for immoral men, sodomites, kidnapers, liars, false swearers, and for whatever else is contrary to the sound doctrine, 11 (which is) in harmony with the glorious gospel of the blessed God, (the gospel) with which I have been entrusted.) ) 3. As I urged you when I was on my way to Macedonia, do stay on at Ephesus.) Writing, then, to his trusted friend, Paul gives immediate expression to what he considers the most pressing necessity, namely, that Timothy by all means stay on duty at Ephesus in order to continue the battle for the truth. It is hardly necessary to point out that the apostle was not interested in Timothy s mere staying in Ephesus, but in his remaining there in order to straighten out what was wrong.) It should be noted that Paul urges Timothy to stay on at Ephesus. This is the stronger way of expressing it (stronger than to stay) and probably also implies that the two had been together at Ephesus.��25��) Timothy, says Paul, you must stay on in Ephesus, and with this purpose: in order that you may charge certain individuals not to teach differently.) 1 1 2 8 0 “tw://bible.?id=53.3.11|AUTODETECT|” Certain individuals, says Paul. Does he purposely omit their names from a desire to spare them? The fact that he definitely mentions names in verse 20 but not here in verse 3, has led to the opinion that these certain individuals of verse 3 do not include men as far advanced in error as were Hymenaeus and Alexander. And it is, indeed, true that the apostle was a very tactful person, and may have expressed himself thus indefinitely for the reason given by these interpreters. 7 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 1 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 , where the busybodies with respect to whom Paul expresses the wish that they be treated as brothers are referred to in a similar indefinite manner; see N.T.C. on that passage.) Nevertheless, the argument in favor of excluding Hymenaeus and Alexander is hardly conclusive. By reading on and on an exegetical rule to which reference is made repeatedly in the present set of commentaries one rather arrives at the conclusion that the expression certain individuals here in verse 3 is broad enough and strong enough to include even the men mentioned in verse 20. For, it should be noted that what is said in verses 6 and 7 about these certain individuals of verse 3 is by no means mild: yearning to be law-teachers, although they understand neither the words which they are speaking nor the themes on which they are harping with so much confidence. Moreover, in verse 19 the apostle is still (or again) speaking about certain individuals. He continues, of whom are Hymenaeus and Alexander (verse 20). It is natural to believe that the certain individuals of verse 3 and the certain individuals of verse 19 are the same people, and that of this group Hymenaeus and Alexander are the worst representatives, the ring-leaders. On this supposition, the indefinite reference (both in verse 4 and in verse 19) is probably due to one or more of the following reasons:) 1 4 2 8 0 0 a. The group includes not only some who must be named but also several who need not be named as yet, the milder cases.) b. Timothy, living right among these people in Ephesus, is naturally better able than is Paul (in Macedonia) to tell who belongs to the group and who does not.) c. The group is not large; hence, certain individuals or simply some, not many. ) d. Those who belong to the group are not as important as they think they are. They are not big shots but merely certain individuals. This explanation tallies with what the apostle says about them in verse 7.) 1 1 2 8 0 “tw://bible.?id=54.6.3|AUTODETECT|” Now though these certain individuals yearn to be law-teachers (verse 7), in reality they are nothing but novelty-teachers. They are teaching differently, that is, they are teaching something different or translated somewhat freely, different doctrine. 7 1 -1 9 0 “tw://bible.?id=54.6.3|AUTODETECT|” I Tim. 6:3) 1 1 -1 9 0 0 ; also Ignatius, To Polycarp III.) One is immediately reminded of Paul s stern message to the Galatians:) 1 1 2 8 0 “tw://bible.?id=48.1.6|AUTODETECT|” I am astonished that so quickly you are changing over from the One who called you in the grace of Christ, to a different which is not an other gospel 7 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” Gal. 1:6) 1 1 -1 9 0 “tw://bible.?id=48.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.17.21|AUTODETECT|” Some people are ever anxious to welcome whatever is new or different. Like the Athenians of old they devote their leisure-time to nothing else than telling or hearing something new 7 1 -1 9 0 “tw://bible.?id=44.17.21|AUTODETECT|” Acts 17:21) 1 1 -1 9 0 0 ). They like to pit their strength against whatever is by them considered to be fuddy-duddy. One finds this tendency at times on the college or seminary campus, where some immature minds, having hardly begun a systematic study of the old and established, loudly acclaim the new about which they know nothing. Quite generally what they consider new is old heresy in a new dress. To strike the proper balance between being on the alert for any new discovery by which knowledge is really advanced, and being eager to preserve all that is good in the old, requires much grace. The errorists at Ephesus lacked this sense of careful scrutiny and cautious reflection.) 1 2 2 8 0 0 For such people, then, Paul has a message which Timothy is urged to pass along to them (note the verb ����������). He must charge or command them to desist.) 4. Not only must they desist from wrong teaching but also from wrong thinking, for the former is the result of the latter. The individuals in question were occupying their minds with a dangerous fad. Hence Paul continues: Nor to devote themselves to endless myths and genealogies. That was the trouble! These would-be law-doctors were engaged in the business of turning (their minds) to (from ������� with ���� implied) myths and genealogies. ) 1 1 2 8 0 “tw://bible.?id=55.4.4|AUTODETECT|” The expression myths and genealogies is one. It must not be divided, as if Paul were thinking, on the one hand, of myths, and on the other, of genealogies. The apostle refers undoubtedly to man-made supplements to the law of God (see verse 7), mere myths or fables 7 1 -1 9 0 “tw://bible.?id=55.4.4|AUTODETECT|” II Tim. 4:4) 1 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” ), old wives tales 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=56.1.14|AUTODETECT|” ) that were definitely Jewish in character 7 1 -1 9 0 “tw://bible.?id=56.1.14|AUTODETECT|” Titus 1:14) 1 1 -1 9 0 0 ). Measured by the standard of truth, what these errorists taught deserved the name myths. As to material contents these myths concern genealogical narratives that were largely fictitious.) 1 2 2 8 0 0 We feel at once that here we have been introduced into the realm of typically Jewish lore. It is a known fact that from early times the rabbis would spin their yarns and endless yarns they were! on the basis of what they considered some hint supplied by the Old Testament. They would take a name from a list of pedigrees (for example, From Genesis, I Chronicles, Ezra, Nehemiah), and expand it into a nice story. Such interminable embroideries on the inspired record were part of the regular bill of fare in the synagogue, and were subsequently deposited in written form in that portion of The Talmud which is known as Haggadah.) The Book of Jubilees (also called The Little Genesis) offers another striking example of what Paul had in mind. It is a kind of haggadic commentary on the canonical Genesis; that is, it is an exposition interspersed with an abundant supply of illustrative anecdotes. The book was probably written toward the close of the second or at the beginning of the first century b.c.

It covers the entire era from the creation until the entrance into Canaan. This long stretch is divided into fifty jubilee-periods of forty-nine (7 � 7) years each. In fact, the entire chronology is based on the number 7, and heavenly authority is claimed for this arrangement. Thus not only does the week have 7 days, the month 4 � 7 days, but even the year has 52 � 7 = 364 days, the year-week has 7 years, and the jubilee has 7 � 7 = 49 years. The separate events regarding the patriarchs, etc., are pin-pointed in accordance with this scheme. The sacred narrative of our canonical book of Genesis is embellished, at times almost beyond recognition.

Thus, we now learn that the sabbath was observed already by the arch-angels, that the angels also practised circumcision, that Jacob never tricked anybody, etc.) 1 1 2 8 0 “tw://bible.?id=40.15.6|AUTODETECT|” In every age there are people who love to indulge in such strange mixtures of truth and error. They even treat these adulterations as being the all-important thing. They carry on lengthy debates about dates and definitions. Instead of brushing aside all such syncretistic rubbish, they discover fine distinctions and engage in hairsplitting disputes. They pile myth upon myth, fable upon fable, and the end is never in sight. Thus the law of God is made void by human tradition 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” Matt. 15:6) 1 1 -1 9 0 0 ), and the picture drawn in the sacred original becomes grossly distorted.) 1 3 2 8 0 0 In our own day the same error occurs, and in many different forms. Instead of studying the infallible Word, some resort to all kinds of millennial fancies, or prefer to see on a screen an unscriptural embellishment of the story of Joseph, with special emphasis, of course, on that famous incident in connection with Potiphar s wife; or an equally unscriptural supplement to the story of Samson, with exaggerated stress, naturally, on his Delilah.) Now there is, indeed, a legitimate place for the exercise of the gift of the imagination. There is room for dramatization, yes even for fables and fairy-tales. Grown-ups as well as children can enjoy Hans Andersen s Fir Tree and can take its lesson to heart. But one who begins to mix sacred history with fiction and this for the purpose of theatrical effect, gross enjoyment, intoxicating thrill, or the satisfaction of vain curiosity, tampers with the very essence and purpose of the inspired record. God s law was not given in order that those who arrogate to themselves the name law-teachers might shine in the eyes of the public, or in order that the public itself might be entertained with endless myths and fictitious genealogical histories which foster disputes rather than faith-centered stewardship required by God .) It has been correctly observed that a person s teaching should be judged by its fruits.

Whatever fails to promote stewardship should be rejected, even though it have no other fault. And everything which arouses nothing but disputes deserves double condemnation.��26��) 1 1 2 8 0 “tw://bible.*?id=46.9.17|AUTODETECT|”

The true objective of every leader and gospel-teacher, the aim and goal of all his striving, should be faith-centered stewardship required by God. This stewardship��27�� is the care which the Lord has ordained with respect to the house or household of God, the wise administration and distribution of the gospel-mysteries unto the edification of the church. The term stewardship is undoubtedly used here in the same sense as in ) 7 1 -1 9 0 “tw://bible.*?id=46.9.17|AUTODETECT|”

I Cor. 9:17) 1 1 -1 9 0 “tw://bible.*?id=56.1.7|AUTODETECT|”

I have a stewardship entrusted to me. See also ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” , where the overseer is called God s steward; and ) 7 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” I Cor. 4:1) 1 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.4.2|AUTODETECT|”

2. 1 1 -1 9 0 0 where the apostle refers to himself and his associates as stewards of the mysteries of God, and states that the chief qualification of a steward is that he be faithful.) 1 1 2 8 0 “tw://bible.?id=42.16.2-42.16.4|AUTODETECT|” The New Testament passages in which the term stewardship occurs are ) 7 1 -1 9 0 “tw://bible.?id=42.16.2-42.16.4|AUTODETECT|” Luke 16:2 4) 1 1 -1 9 0 “tw://bible.?id=46.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.17|AUTODETECT|” I Cor. 9:17) 1 1 -1 9 0 “tw://bible.?id=49.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.10|AUTODETECT|” Eph. 1:10) 1 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=49.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.3.9|AUTODETECT|”
3. 1 1 -1 9 0 “tw://bible.?id=51.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.25|AUTODETECT|” Col. 1:25) 1 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” I Tim. 1:4) 1 1 -1 9 0 “tw://bible.?id=42.12.42|AUTODETECT|” (the passage now under discussion). The term seems to refer to the office with which the steward has been entrusted and/or to the active administration of affairs by the one who holds that office. A steward (�0�������) is literally the manager of a household or of an estate 7 1 -1 9 0 “tw://bible.?id=42.12.42|AUTODETECT|” Luke 12:42) 1 1 -1 9 0 “tw://bible.?id=42.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=42.16.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.16.3|AUTODETECT|”
4. 1 1 -1 9 0 “tw://bible.?id=42.16.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.16.8|AUTODETECT|”
5. 1 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” I Cor. 4:2) 1 1 -1 9 0 “tw://bible.?id=48.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.2|AUTODETECT|” Gal. 4:2) 1 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” ). The figurative meaning usually shines through, however. In the highest sense of the term, the steward is an administrator of spiritual treasures 7 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” I Cor. 4:1) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 0 ).��28��) 1 1 2 8 0 “tw://bible.*?id=41.12.30|AUTODETECT|”

5. Now such a divinely ordained stewardship, a stewardship that originates in God and is, accordingly, required by him, centers in the active exercise of faith, whose fruits it seeks to multiply. Hence, its goal is love rather than a vain show of speculative learning. So Paul continues: whereas the purpose of the charge is love. Timothy had been urged to deliver a charge to the church at Ephesus, to pass along a message which had special reference to certain individuals (see on verse 3). This charge, we may be sure, was not strictly limited to negative injunctions, such as, Do not teach that which differs from the sound gospel, and do not waste your time on genealogical fables and fancies.

The negative naturally implied the positive: Do bear witness to the sound gospel, and do exercise living faith in the Lord Jesus Christ, a faith which operates by means of love. Thus viewed, this charge is in reality the sum and substance of all Christian admonition, specifically of all admonitory preaching. Love is the fulfilment of the law 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” ) as well as the essence of the gospel. Hence, what is stated in the present passage is in exact harmony with that other great saying of Paul, For in Christ Jesus neither circumcision nor uncircumcision has any validity, but faith working through love 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” Gal. 5:6) 1 1 -1 9 0 0 ). Note also the emphasis on love in such other passages in I Timothy as 1:14; 2:15; 4:12; 6:11.) 1 1 2 8 0 “tw://bible.?id=46.13.0|AUTODETECT|” This love may be described as a personal delight in God, a grateful outgoing of the entire personality to him, a deep yearning for the prosperity of his redeemed, and an earnest desire for the temporal and eternal welfare of his creatures. Far better, however, is Paul s own description of its meaning in ) 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Now not everything that is called love is really love. Hence, the apostle specifies that he is thinking of love which springs from a pure heart, and a conscience good, and a faith without hypocrisy.) 1 1 2 8 0 “tw://bible.?id=62.4.8|AUTODETECT|” When a sinner is drawn to Christ, the heart is first of all regenerated. The result is that the man s conscience begins to plague him in such a manner that, having come under conviction, he is happy to embrace the Redeemer by means of a conscious, living faith. Hence, the sequence heart, conscience, faith is entirely natural. Moreover, it is clearly evident why the apostle states that these three and in that order give rise to love. When the God of love 7 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” I John 4:8) 1 1 -1 9 0 0 ) implants his own new life in man s heart, the latter naturally becomes a loving heart. A conscience cleared of guilt and made obedient to God s law will begin to approve only such thoughts, words, and deeds, past or contemplated, which are in harmony with the one, summarizing aim of that law, namely, love. And genuine faith, which embraces Christ and all his benefits, will result in genuine love for the Benefactor and for all those who are embraced in his love. Hence, Paul speaks of love from a pure heart, and a conscience good, and a faith without hypocrisy. ) 1 1 2 8 0 “tw://bible.?id=45.10.10|AUTODETECT|” The heart is the fulcrum of feeling and faith as well as the mainspring of words and actions 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” Matt. 12:34) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” 15:19) 1 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” 22:37) 1 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” John 14:1) 1 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” ). It is the core and center of man s being, man s inmost self. Out of it are the issues of life 7 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 1 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” ). Man looks on the outward appearance, but Jehovah looks on the heart 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=19.51.10|AUTODETECT|” ). Now the purpose of the gospel-charge is love out of a pure heart. The heart is pure when it experiences the cleansing work of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=19.51.10|AUTODETECT|” Ps. 51:10) 1 1 -1 9 0 “tw://bible.?id=19.51.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.51.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” ). When this happens, fervent love begins to rise to the surface 7 1 -1 9 0 “tw://bible.?id=60.1.22|AUTODETECT|” I Peter 1:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.2.14|AUTODETECT|” Conscience is man s moral intuition, his moral self in the act of passing judgment upon his own state, emotions, and thoughts, also upon his own words and actions whether these be viewed as past, present, or future.��29�� It is both positive and negative. It both approves and condemns 7 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” Rom. 2:14) 1 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The word used in the original and in (closely or remotely) related languages has the same meaning when analyzed etymologically. It means knowledge along with, joint-knowledge, or co-knowledge: Greek ����������, Latin con-scientia, English (from Latin) con-science, Swedish sam-vete, Danish Sam-vittighed. But how must this co-knowledge be interpreted? Some say, It is man s knowledge along with God s knowledge, man s own inner voice in the act of repeating God s voice, his own judgment endorsing God s judgment, his own spirit bearing witness with God s spirit. Others reason somewhat as follows, It is man s moral self echoing his cognitive self. ) 1 1 2 8 0 “tw://bible.?id=45.2.14|AUTODETECT|” This difference of opinion is not very important, just so it is borne in mind that whatever be the true story of the manner in which the term originated, its meaning, according to Scripture, is by no means obscure. The fact that con-science is the response of man s moral consciousness to the divine revelation concerning himself, his attitudes, and his activities cannot be doubted 7 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” Rom. 2:14) 1 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.2.19|AUTODETECT|” It is in the believer that conscience attains its highest goal. For the regenerated individual God s will, as expressed in his Word, becomes the Lord of conscience, its Guide and Director 7 1 -1 9 0 “tw://bible.?id=60.2.19|AUTODETECT|” I Peter 2:19) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ). The conscience good of which the apostle speaks here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 0 is more than merely a clear conscience. Rather, it is the conscience which:) 1 2 2 8 0 0 a. is guided by God s special revelation as its norm;) b. pronounces judgments that are accepted, and issues directives that are obeyed;) 1 1 2 8 0 “tw://bible.?id=47.7.10|AUTODETECT|” c. produces godly sorrow which works repentance unto salvation 7 1 -1 9 0 “tw://bible.?id=47.7.10|AUTODETECT|” II Cor. 7:10) 1 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” ), a salvation by means of which the love of God is spread abroad in our hearts through the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 0 ). And God s love evokes the response of love.) 1 3 2 8 0 0 The positive aspect of a really good conscience is faith, for a good conscience not only abhors the wrong but embraces the right. Such faith is true and genuine. It is not mere play-acting, a vile conceit in pompous words expressed, a mere mask, like the one which an actor puts on and under which he hides his real self. Was Paul contrasting living faith with the faith (?) of the ring-leaders among the errorists? However that may be, the faith which he has in mind is a true knowledge of God and of his promises revealed to us in the gospel, and a hearty confidence that all my sins are forgiven me for Christ s sake (Compendium to the Heidelberg Catechism, answer 19). Such faith results in love.) The substance, accordingly, of verse 5 is this: the essence of the charge given to you, Timothy, which you by public preaching and private admonition must convey to the Ephesians is, Pray and strive daily to obtain a pure heart, a conscience good, and a faith without hypocrisy, in order that these three, working together in organic co-operation, may produce that most precious of all jewels, love. ) 6. Now whenever this chief aim of all preaching and of the entire work of the Christian ministry is lost sight of, sad results follow, as the apostle points out when he continues: from which objectives certain individuals, having wandered away, have turned aside to futile talk.) 1 1 2 8 0 “tw://bible.?id=54.6.21|AUTODETECT|” These certain individuals are the people to whom reference was made in verse 3 (see on that passage). They are said to have wandered away or deviated 7 1 -1 9 0 “tw://bible.?id=54.6.21|AUTODETECT|” I Tim. 6:21) 1 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=55.2.18|AUTODETECT|” II Tim. 2:18) 1 1 -1 9 0 “tw://bible.?id=56.1.10|AUTODETECT|” ) from their proper objectives: the pure heart, the conscience good, and the faith without hypocrisy. Naturally, they also missed the true destination, the final goal, namely love. They are like marksmen who miss their target, like travelers who never reach their destination because they have taken the wrong turn and have failed to look for the familiar signs along the road. The path which these people have taken is not even a detour. It is more like a dead-end street beyond which lies a swamp, in their case the swamp of futile talk, useless reasoning, argumentation that gets nowhere 7 1 -1 9 0 “tw://bible.?id=56.1.10|AUTODETECT|” Titus 1:10) 1 1 -1 9 0 “tw://bible.?id=54.5.15|AUTODETECT|” ), dry as dust disputation, a wrangling about fanciful tales anent pedigrees! Yes, their vaunted learning has finally landed them in the no-man s land of ceremonious subtleties, in the dreary marsh of ridiculous hair-splitting. And the owner of that quagmire is & Satan, who heads the welcoming-committee 7 1 -1 9 0 “tw://bible.?id=54.5.15|AUTODETECT|” I Tim. 5:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 7. And why have these men turned aside to futile talk? Because they want to shine! Says Paul: yearning to be law-teachers. Now in itself the desire to be a teacher of the Old Testament, particularly the law of Moses, is not bad. But the trouble with these men is that they desire to reach this goal although they understand neither the words (or things) which they are speaking nor the themes (or subjects) on which they are harping with such confidence (or on which they lay so much stress).) 1 1 2 8 0 “tw://bible.?id=56.3.8|AUTODETECT|” With relish these would-be law-doctors flourished their highfaluting words, their ponderous phrases. But all this was pure bombast, rant and cant. Whenever they would hear a jaw-breaker, they would be sure to commit it to memory and to use it in spinning their tedious tales; but they themselves did not know the meaning of the latest addition to their vocabulary. Worse even, they failed to understand the very subjects on which they lectured with such cock-sureness 7 1 -1 9 0 “tw://bible.?id=56.3.8|AUTODETECT|” Titus 3:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.7.7|AUTODETECT|” 8. However, lest anyone should think that Paul under-estimates daily teaching and study of the law, he adds: Now we know that excellent is the law if one makes a lawful use of it. The best comment on this is ) 7 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” Rom. 7:7) 1 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” 12) 1 1 -1 9 0 0 , What then shall we say? The law is sin? Of course not! In fact, sin I would not have recognized except through the law; for instance, covetousness I would not have known had not the law said, You shall not covet. & Accordingly, the law (is) holy, and the commandment (is) holy and just and good. ) 1 1 2 8 0 “tw://bible.?id=19.19.0|AUTODETECT|” We know, says Paul. In other words, he wishes to impress upon Timothy and through him upon the Ephesians, particularly upon those who were promoting erroneous doctrines that the proposition, Constant law-study is an excellent thing, is not new. This proposition, says the apostle as it were, is a widely recognized principle, something we all know very well. Read ) 7 1 -1 9 0 “tw://bible.?id=19.19.0|AUTODETECT|” Ps. 19) 1 1 -1 9 0 “tw://bible.?id=19.119.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.0|AUTODETECT|” Ps. 119) 1 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Of course, Paul does not mean that any and all use of the law is admirable. No, only then is the law of great practical value if one makes a lawful use of it. Thus one might also say that preaching is an excellent thing, but surely not all preaching. It is an excellent thing on the supposition that one knows how to preach!) 1 1 2 8 0 “tw://bible.?id=40.15.3|AUTODETECT|” When the law is buried under a load of traditions which nullify its very purpose 7 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” ; Mark 17:9; then ) 7 1 -1 9 0 “tw://bible.?id=40.5.43|AUTODETECT|” Matt. 5:43) 1 1 -1 9 0 “tw://bible.?id=55.2.5|AUTODETECT|” ) or when it is used as a take-off point for spell-binders about ancestors, it loses its power. Just as in the public games only that man received the wreath of victory who played according to the rules 7 1 -1 9 0 “tw://bible.?id=55.2.5|AUTODETECT|” II Tim. 2:5) 1 1 -1 9 0 0 ), so also only that person can expect to receive a blessing from the law who uses it as it should be used. Hence, Paul continues:) 1 1 2 8 0 0 9a. bearing this in mind, that not for a righteous man is law enacted.) 1 1 2 8 0 “tw://bible.?id=54.6.4|AUTODETECT|” That was the very point which these false teachers in Ephesus were forgetting. The reason why they wasted their time on all kinds of fanciful tales regarding ancestors was that they had never learned to know themselves as sinners before God. They were puffed up, arrogant, boastful, haughty, self-righteous 7 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” I Tim. 6:4) 1 1 -1 9 0 “tw://bible.?id=54.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=55.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.2|AUTODETECT|” II Tim. 3:2) 1 1 -1 9 0 “tw://bible.?id=56.1.10|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=56.1.10|AUTODETECT|” Titus 1:10) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” 3:5) 1 1 -1 9 0 0 ). That was their big sin, as Paul points out repeatedly. They lacked humility, the consciousness of guilt.) 1 1 2 8 0 0 These people could study God s holy law with its basic precepts and injunctions, and could remain very calm under it all, as if it did not touch them. They would simply read on (or go back) until they came to some proper name or perhaps some ceremonial detail. Then of a sudden they would become enthused! Now they could shine with their stories and spiritualizations.) 1 1 2 8 0 “tw://bible.?id=45.7.0|AUTODETECT|” Instead, they should have been crushed by the law, as was, for instance, Paul 7 1 -1 9 0 “tw://bible.?id=45.7.0|AUTODETECT|” Rom. 7) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” , especially the closing verses). But these people considered themselves to be good by nature, not bad. They were righteous in their own eyes, just like the Pharisees, with reference to whom Jesus said, I came not to call the righteous but sinners 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 1 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” and 18:9). In fact, it is very well possible that the apostle had that ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 1 1 -1 9 0 0 saying of the Savior in mind when he wrote as he did. (The actual date when the Gospels were written has nothing to do with this, of course.) This possible conclusion is strengthened somewhat by what he says in verse 15 of the present chapter:) 1 1 2 8 0 “tw://bible.?id=56.3.5|AUTODETECT|” Reliable is the saying, and entitled to full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I. Cf. also ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.10.20|AUTODETECT|” Now it stands to reason that for a righteous man law any law, to be sure (that is, any law touching morals), but here with special reference to the Mosaic law has not been enacted. If I am so good that I just naturally keep the law, then I do not need the law (whether it be a traffic law or the law of the ten commandments). One of the main purposes of the Mosaic law was to bring sinners to the point where they would feel utterly crushed under the load of their sins. But granted, for the sake of argument, that these Ephesian would-be leaders and those who cluster around them, are what, according to Paul s description, they consider themselves to be; granted that they are in themselves good and righteous, then surely law is wasted on them.��30�� How can it be a bridle 7 1 -1 9 0 “tw://bible.?id=41.10.20|AUTODETECT|” Mark 10:20) 1 1 -1 9 0 “tw://bible.?id=19.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.19.13|AUTODETECT|” Ps. 19:13) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” ) for those who feel that they need no restraint? How can it be a dirt-revealing mirror 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=48.3.24|AUTODETECT|” Gal. 3:24) 1 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” ) for those who think that they show no filthy specks that must be washed away? How can it be a guide 7 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” Ps. 119:105) 1 1 -1 9 0 “tw://bible.?id=19.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.19.7|AUTODETECT|” 19:7) 1 1 -1 9 0 “tw://bible.?id=19.19.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.19.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.7.22|AUTODETECT|” Rom. 7:22) 1 1 -1 9 0 0 ) to point out avenues of gratitude for deliverance from sin, for those who in their pride and arrogance (of which Paul speaks again and again) are convinced that they have not lost the way?) 1 3 2 8 0 0 9b, 10. No, not for these people is law enacted, but for lawless and insubordinate, for impious and sinful, for unholy and profane men, for murderers of fathers and murderers of mothers, for those who kill their fellows, for immoral men, sodomites, kidnapers, liars, false swearers, and for whatever else is contrary to the sound doctrine.) It would seem that the apostle, in referring to people for whom law (here with particular reference to the divine moral law) was laid down, first describes them in general as being lawless and insubordinate, impious and sinful and then descends to particulars, more or less following the order of the ten commandments.) The Ephesian errorists should have asked themselves, Does not this description fit us? Paul admitted that it applied to himself. The teachers of false doctrine in the Ephesus region admitted nothing. That was the difference!) 1 1 2 8 0 “tw://bible.?id=53.2.3|AUTODETECT|” The first descriptive term which he uses is lawless. Lawless persons (pl. of �����) are not here persons who are ignorant of the law but those who live as if there were no law 7 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” II Thess. 2:3) 1 1 -1 9 0 “tw://bible.?id=45.7.9|AUTODETECT|” ). They live themselves out, doing as they please. They thus live apart from the law and contrary to its basic demand. Was Paul thinking at all of himself (as included in this group) and his own former life? 7 1 -1 9 0 “tw://bible.?id=45.7.9|AUTODETECT|” Rom. 7:9) 1 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” .) In order that the proper exegesis may be given to this portion, one must bear in mind that in the immediate sequel the apostle refers repeatedly to himself and his own sinful life (verses 13, 15, 16). A text, after all, should be interpreted in the light of its context. Otherwise our interpretation lacks unity. Now, lawless persons are, of course, also insubordinate. They refuse to range themselves under (note the word: pl. of ����������) the rule of the God who laid down the law. In practical, every-day life, this means that such people are, negatively speaking, impious, irreverent, ungodly (pl. of �����), a word which in Pauline usage applies even to the elect as long as (or to the extent in which) they are still living in harmony with the principle of unbelief. There are, accordingly ungodly, though by God s sovereign grace they are (or sometime during their life are going to be) justified 7 1 -1 9 0 “tw://bible.?id=45.4.5|AUTODETECT|” Rom. 4:5) 1 1 -1 9 0 “tw://bible.?id=45.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 0 ). Paul would certainly place himself among them. Positively speaking, such people are by nature sinners (pl. of ��������), those who have missed the mark or goal of their existence, namely, the conscious glorification of God. Paul very definitely and explicitly tells us that he includes himself, note verse 15 (which must already have been in the mind of the writer when he wrote verse 9): & Christ Jesus came into the world sinners to save, foremost of whom am I. ) 1 1 2 8 0 “tw://bible.?id=45.7.24|AUTODETECT|” The law, then, was laid down for lawless and insubordinate, for ungodly and sinful persons, in order that it might shake them to the very depths of their being, might frighten them out of whatever self-complacency remained in them. It was enacted to make the disturbed even more disturbed so that they would cry out in self-despair, Wretched man that I am, who shall deliver me? 7 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” Rom. 7:24) 1 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” , and cf. ) 7 1 -1 9 0 “tw://bible.?id=45.3.20|AUTODETECT|” Rom. 3:20) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The apostle now gives a summary of the law of the Ten Commandments. That summary shows clearly that there is no room for anyone (least of all for the Ephesian errorist) to sit at ease in Zion, to be filled with a sense of security, so that with perfect composure he can now begin to use the law as a kind of crossword puzzle or as raw material for the fabrication of interesting stories about ancestors.) First, accordingly, the apostle states that law has been enacted ������� ��v ��������) for unholy and profane men. ) 1 1 2 8 0 “tw://bible.?id=55.3.2|AUTODETECT|” The term unholy (������), in the New Testament occurring only here and in ) 7 1 -1 9 0 “tw://bible.?id=55.3.2|AUTODETECT|” II Tim. 3:2) 1 1 -1 9 0 0 , and linked here in verse 9 with profane, is very suitable in a context which describes those who are careless of their duties toward God. In his Gorgias (507 B) Plato represents Socrates as saying, And again, when one is doing what is fitting with respect to men, he does things that are just (������); (when he does what is fitting) with respect to the gods, (he does things that are) holy (���).��31�� Similarly, in II Macc. 7:34 Antiochus Epiphanes, who tried his utmost to destroy the religion of Jehovah, is called an unholy man. ) 1 1 2 8 0 “tw://bible.?id=54.4.7|AUTODETECT|” What is stated negatively in the adjective unholy is expressed positively in the adjective profane (������� from �����, to walk, step, tread). That which is profane can be trodden. It is, as our English word implies, in front of the temple, that is, outside the temple (pro = before or in front of; fane = temple, sanctuary). A profane person is one who does not refrain or hesitate to trample on that which is holy. The adjective is used with respect to things in ) 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=54.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.20|AUTODETECT|” 6:20) 1 1 -1 9 0 “tw://bible.?id=55.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.16|AUTODETECT|” II Tim. 2:16) 1 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” (see on these passages) and with respect to persons in our present passage and in ) 7 1 -1 9 0 “tw://bible.?id=58.12.16|AUTODETECT|” Heb. 12:16) 1 1 -1 9 0 0 . The latter passage mentions the typically profane person, namely, Esau, who for a single meal sold his birthright with its Messianic implications.) 1 1 2 8 0 “tw://bible.?id=44.26.11|AUTODETECT|” It is therefore altogether natural to suppose that when Paul mentions unholy and profane persons, he is thinking of those who ridicule the very idea that there is only one true God, and of those who deny that this God is the Spirit of infinite perfection, that his name, or the name of Christ, should be reverenced, and that his day should be observed. Those who are unholy and profane flout the four commandments of the first table of the law. Let no one say that Paul excluded himself 7 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” Acts 26:11) 1 1 -1 9 0 0 ), or any other sinner.) 1 2 2 8 0 0 Secondly, this law has been laid down) for murderers of fathers and murderers of mothers. ) 1 1 2 8 0 “tw://bible.?id=2.20.12|AUTODETECT|” The sin here indicated is a flagrant violation of the next commandment of the Decalogue, Honor your father and your mother, that your days may be long in the land which the Lord your God gives you 7 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Ex. 20:12) 1 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” ). Moreover, the law specifically stated, And he who strikes his father or his mother shall surely be put to death 7 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” Ex. 21:15) 1 1 -1 9 0 0 ). Now if even the striking of one s father or one s mother incurred the death-penalty, how much more the smiting (striking with a destructive blow, murdering)! Yet the greater sin, in each instance, includes the lesser. Any failure to honor one s parents is here condemned. No sinner escapes.) 1 3 2 8 0 0 Thirdly, this law was intended) for those who kill their fellows. ) Literally, the original has here for men-slayers. However, in English this term is rather ambiguous, and could be taken to refer exclusively to those who kill unintentionally though unlawfully . The original, however, refers to any one who wrongfully takes the life of another. It has reference to any and all homicides.) 1 1 2 8 0 “tw://bible.?id=2.20.13|AUTODETECT|” The commandment violated is the sixth, You shall not kill 7 1 -1 9 0 “tw://bible.?id=2.20.13|AUTODETECT|” Ex. 20:13) 1 1 -1 9 0 “tw://bible.?id=40.5.21-40.5.26|AUTODETECT|” ). See Christ s interpretation, ) 7 1 -1 9 0 “tw://bible.?id=40.5.21-40.5.26|AUTODETECT|” Matt. 5:21 26) 1 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” . How it must have hurt Paul to write this. It brought back to his mind memories of the past, Paul s own past 7 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” Acts 9:1) 1 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” 22:4) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=44.26.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.10|AUTODETECT|” 26:10) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Fourthly, this law was established) for immoral persons, sodomites. ) 1 1 2 8 0 “tw://bible.?id=2.20.14|AUTODETECT|” This clearly refers to those who transgress the seventh commandment, You shall not commit adultery 7 1 -1 9 0 “tw://bible.?id=2.20.14|AUTODETECT|” Ex. 20:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.32|AUTODETECT|” Note that here also the negative description (immoral) precedes the positive (sodomites). The violation indicated is, first, very inclusive fornication or immorality; secondly, very flagrant, sodomy. With respect to the first term (fornication), it is not true that this is always strictly confined to illicit sexual intercourse between unmarried persons. As is true with respect to our own word fornication, so also with respect to the Greek word, the sense, though restricted at first, gradually acquires a more inclusive meaning, so that in the present passage it is simply sexual immorality in whatever form it may occur. That it may even include adultery (illicit sexual intercourse between persons at least one of whom is married) is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” Eph. 5:5) 1 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” the fornicator or immoral person is mentioned in one breath with the impure or unclean. Cf. also ) 7 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” Heb. 13:4) 1 1 -1 9 0 “tw://bible.?id=40.5.27|AUTODETECT|” . According to ) 7 1 -1 9 0 “tw://bible.?id=40.5.27|AUTODETECT|” Matt. 5:27) 1 1 -1 9 0 “tw://bible.?id=40.5.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” every unclean thought is a form of adultery. What sinner is not guilty? A most gruesome instance of immorality is described by Paul in ) 7 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” I Cor. 5:1) 1 1 -1 9 0 0 . The heathen world was full of such vices, but the case mentioned in Corinthians is described as one not found even among pagans. ) 1 1 2 8 0 “tw://bible.?id=1.19.5|AUTODETECT|” Immediately after immoral persons Paul mentions sodomites. The word employed in the original is composed of two parts: male and bed (particularly, marriage-bed). The reference is, therefore, directly to male homosexuals, in other words to sodomites 7 1 -1 9 0 “tw://bible.?id=1.19.5|AUTODETECT|” Gen. 19:5) 1 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” ), abusers of themselves with men 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” Rom. 1:27) 1 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” I Cor. 6:9) 1 1 -1 9 0 0 ); indirectly, the reference is to all homosexuals, male and female.) 1 2 2 8 0 0 Fifthly, the law was instituted) for kidnapers. ) 1 1 2 8 0 “tw://bible.?id=2.20.15|AUTODETECT|” In the New Testament the word (������������) occurs only here. Its origin is rather uncertain, though in view of its component elements some derive it from the verbal idea to catch a man by the foot. But whatever be its origin, it clearly refers primarily to slave-dealers (the word ��������� means slave) and then, by extension, to all men-stealers or kidnapers. The apostle has in mind a gross violation of the eighth commandment, You shall not steal 7 1 -1 9 0 “tw://bible.?id=2.20.15|AUTODETECT|” Ex. 20:15) 1 1 -1 9 0 “tw://bible.?id=2.21.16|AUTODETECT|” ; on stealing men see ) 7 1 -1 9 0 “tw://bible.?id=2.21.16|AUTODETECT|” Ex. 21:16) 1 1 -1 9 0 “tw://bible.?id=5.24.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.24.7|AUTODETECT|” Deut. 24:7) 1 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” ). Certainly also those who enter into the homes of Christians, dragging out those who are of The Way, whether they be men or women, are included, in spite of the fact they may carry with them letters from the high-priest 7 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” Acts 9:1) 1 1 -1 9 0 “tw://bible.?id=44.9.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.2|AUTODETECT|” 2) 1 1 -1 9 0 0 )! Yes, men-stealers of every hue or color are meant. Paul is included, and by a legitimate extension of the idea so is every one who has ever infringed on the rights or liberties of his fellowmen. What sinner goes free?) 1 2 2 8 0 0 Sixthly, this law was made) for liars, false swearers. ) 1 1 2 8 0 “tw://bible.?id=2.20.16|AUTODETECT|” The apostle certainly has in mind the ninth commandment, You shall not bear false witness against your neighbor 7 1 -1 9 0 “tw://bible.?id=2.20.16|AUTODETECT|” Ex. 20:16) 1 1 -1 9 0 “tw://bible.?id=56.1.12|AUTODETECT|” ). As Paul sees it, however, not only are the Cretans liars 7 1 -1 9 0 “tw://bible.?id=56.1.12|AUTODETECT|” Titus 1:12) 1 1 -1 9 0 “tw://bible.?id=45.3.4|AUTODETECT|” ) but by nature every man is a liar 7 1 -1 9 0 “tw://bible.?id=45.3.4|AUTODETECT|” Rom. 3:4) 1 1 -1 9 0 “tw://bible.?id=62.2.4|AUTODETECT|” ). The liar, according to the scriptural usage of the term, is not only the person who actually tells an untruth, but also he whose actions and attitudes are out of harmony with his confession 7 1 -1 9 0 “tw://bible.?id=62.2.4|AUTODETECT|” I John 2:4) 1 1 -1 9 0 “tw://bible.?id=62.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.20|AUTODETECT|” 4:20) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ). The arch-liar of all is the devil 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 “tw://bible.?id=43.8.55|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.55|AUTODETECT|” 55) 1 1 -1 9 0 “tw://bible.?id=62.2.22|AUTODETECT|” ). His most ardent disciple, antichrist, naturally is also a liar 7 1 -1 9 0 “tw://bible.?id=62.2.22|AUTODETECT|” I John 2:22) 1 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” II Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.19.2|AUTODETECT|” False swearers are those who are guilty of solemnly 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” Lev. 19:2) 1 1 -1 9 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” ) asserting that which is false, with the intention of hurting their neighbor; or those who, while making a solemn vow, do not intend to keep it. This is a most shocking form of the sin against the ninth commandment, just like kidnaping is a most shameful manifestation of the sin against the eighth, and sodomy a gross example of sin against the seventh commandment. Of course, as in the case of the preceding violations against the moral law, so here: the sin mentioned includes the sins which lead to it and all kindred sins. The selfish design of the Pharisees to restrict the meaning of the evil so that only those would be accounted guilty of perjury who failed to keep that promise in connection with which the name of God had been literally taken upon the lips, was exposed by the Lord 7 1 -1 9 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” Matt. 5:33 37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.17|AUTODETECT|” If we bear in mind that the sin of swearing falsely was sometimes committed with a view to obtaining possession of the neighbor s property, it becomes clear that the theory is not too far-fetched that in making mention of this particular violation of the moral law Paul is thinking not only of sin against the ninth but also of sin against the tenth commandment, You shall not covet your neighbor s house & or anything that is your neighbor s 7 1 -1 9 0 “tw://bible.?id=2.20.17|AUTODETECT|” Ex. 20:17) 1 1 -1 9 0 0 ). False swearing often (perhaps we can even say always) has as its root covetousness.) 1 1 2 8 0 “tw://bible.?id=55.4.3|AUTODETECT|” Having now given both a general and a more detailed description of those people for whom the law was intended, the apostle adds and for whatever else is contrary to the sound doctrine. No sinner and no sin can escape, least of all the errorists at Ephesus, as God saw them! The only one for whom the law was not laid down was the righteous person, the errorist as he sees himself! See on 1:9a. For the rest, the law condemns each and all, causing its sentence of condemnation to be felt! It is laid down (������) for whatever is laid against (���������) the sound doctrine.

This doctrine touches both theory and practice. Hence, every sin is a sin against sound doctrine. And this doctrine is called sound��32�� because it promotes spiritual health. See also ) 7 1 -1 9 0 “tw://bible.?id=55.4.3|AUTODETECT|” II Tim. 4:3) 1 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.9|AUTODETECT|” Titus 1:9) 1 1 -1 9 0 “tw://bible.?id=56.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.1|AUTODETECT|” 2:1) 1 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” Titus 1:13) 1 1 -1 9 0 “tw://bible.?id=54.6.3|AUTODETECT|” ; lastly ) 7 1 -1 9 0 “tw://bible.?id=54.6.3|AUTODETECT|” I Tim. 6:3) 1 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” II Tim. 1:13) 1 1 -1 9 0 0 . This is not surprising, for this teaching is:) 1 1 2 8 0 0 11. in harmony with the glorious gospel of the blessed God.) 1 1 2 8 0 “tw://bible.?id=43.1.14|AUTODETECT|” The sound doctrine demands that man must keep God s law. It also declares that by nature he cannot keep it. Hence, it reveals his utterly lost, his thoroughly sinful condition. This, of course, exactly matches the gospel, for the latter s central thrust is, Christ Jesus came into the world sinners to save (verse 15). What a glorious gospel!��33�� It is glorious because it displays the radiance of the divine attributes. 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 0 .) It declares the righteousness, grace, love, etc., of the blessed God. With respect to this divine blessedness a great theologian wrote as follows:) 1 1 2 8 0 0 Now blessedness when ascribed to God comprises three elements: In the first place it expresses the fact that God is absolute perfection, for blessedness is the property of every being that is perfect or complete: that has life, and is free from disturbance, whether inwardly or outwardly.& Because of the fact that God is absolute perfection, the sum-total of all virtues, the highest essence, the supreme of goodness and truth, in other words, because he is absolute life, the fountain of all life, he is the God of absolute blessedness.& Secondly, the word blessedness when applied to God implies that this absolute perfection is the object of God s knowledge and love & God knows himself with a knowledge that is absolute, and he loves himself with a love that is absolute. Hence, the word blessedness when applied to God implies thirdly that God delights in himself in an absolute sense, that he rests in himself, that he is perfectly self-sufficient. His life is not a continual development, a mere striving and becoming, as is taught by pantheism, but an uninterrupted rest, an eternal peace (H. Bavinck, The Doctrine of God, my translation, Grand Rapids, Mich., 1951, p. 248).) 1 1 2 8 0 “tw://bible.?id=40.5.3|AUTODETECT|” The word employed in the original to express this blessedness is ��������. It is the same word which occurs in The Beatitudes, for example, Blessed are the poor in spirit 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 “tw://bible.?id=43.13.17|AUTODETECT|” ), elsewhere in the Gospels 7 1 -1 9 0 “tw://bible.?id=43.13.17|AUTODETECT|” John 13:17) 1 1 -1 9 0 “tw://bible.?id=45.4.7|AUTODETECT|” ), in James, I Peter, and Revelation. Paul uses it in ) 7 1 -1 9 0 “tw://bible.?id=45.4.7|AUTODETECT|” Rom. 4:7) 1 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.32.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.32.0|AUTODETECT|” Ps. 32) 1 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” ); 14:22; ) 7 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” I Cor. 7:40) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ; our present passage; also ) 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=56.2.13|AUTODETECT|” Titus 2:13) 1 1 -1 9 0 0 .��34��) 1 1 2 8 0 “tw://bible.?id=46.9.17|AUTODETECT|” In mentioning the glorious gospel of the blessed God the apostle naturally thinks of his own relation to it. Hence, he continues (the gospel) with which I have been entrusted. Paul was deeply conscious of this trust. He refers to it again and again 7 1 -1 9 0 “tw://bible.?id=46.9.17|AUTODETECT|” I Cor. 9:17) 1 1 -1 9 0 “tw://bible.?id=48.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.7|AUTODETECT|” Gal. 2:7) 1 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=52.2.4|AUTODETECT|” I Thess. 2:4) 1 1 -1 9 0 0 ). It is for that very reason that he calls himself an apostle of Christ Jesus (see above, on verse 1). It is for that same reason that he is able to commit a charge to Timothy (see on verse 3). Now Timothy himself was fully conscious of this sacred trust with which Paul had been entrusted. Others, however think of the teachers of strange doctrine at Ephesus need a reminder!) 1 9 2 8 0 0 Yet, it is not primarily the desire to remind others of his authority that prompts the apostle to write about this trust. Rather, he mentions it here in order to make a transition to a paragraph (verses 12 17) in which he is going to express his gratitude to God, who made him, the chief of sinners, a minister of the gospel! According to the context, therefore, the true sense of the closing clause of verse 11 is this, the glorious gospel of the blessed God, (the gospel) with which I, thoroughly unworthy of such a great privilege, have been entrusted. ) ) 1:12 17) 12 I acknowledge my gratitude��35�� to him who gave me strength, Christ Jesus our Lord, that��36�� he considered me trustworthy and appointed me for himself��37�� to (this) ministry, 13 though previously I was a blasphemer and a persecutor and a wanton aggressor. But I was accorded mercy because I acted ignorantly in unbelief. 14 And it superabounded (namely) the grace of our Lord, with faith and love (which center) in Christ Jesus. 15 Reliable (is) the saying, and worthy of full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I. 16 But for this reason I was accorded mercy, in order that in me as foremost Jesus Christ might exhibit all his longsuffering as a sketch for those who would come to rest their faith on him with a view to life everlasting. 17 So to the King of the ages, the imperishable, invisible, only God (be) honor and glory forever and ever!��38�� Amen.) ) 12. I acknowledge my gratitude to him who gave me strength, Christ Jesus our Lord, that he considered me trustworthy and appointed me for himself to (this) ministry.) The personal reference in the last clause of verse 11 is now expanded. Beautifully the apostle combines two ideas: a.

I, though entirely unworthy, have been commissioned to proclaim the gospel of God s grace; and b. that grace and mercy was most gloriously displayed in my own conversion.) In this short paragraph (verses 12 17) we find not the usual stiff, stereotyped, and formal thanksgiving to the gods or to a particular deity which in ancient letters ordinarily follows the opening address. Instead, here we meet an outburst of gratitude, sincere and warm. Issuing from a heart that is filled with intense emotion, it rises to a higher and higher pitch until it ends in a sublime doxology (verse 17). What we actually see here is Paul as a radiant example of what God s law, lawfully used, can accomplish in the life of a former persecutor. Let the false teachers at Ephesus take note of this, so that they may no longer look upon the law as a toy, or as a tool for the aggrandizement of their own ego.) Deeply conscious is the apostle of his own inability to give adequate expression to his feeling of fervent gratitude. And this thankfulness is rendered not to the gods, but to Christ Jesus our Lord (cf. verse 2).) 1 1 2 8 0 “tw://bible.?id=52.5.9|AUTODETECT|” Paul acknowledges his gratitude to Christ for three closely related benefits: a. for having imparted strength to him (he calls Christ his Enabler or Qualifier), b. for having judged him to be trustworthy or reliable, and c. for having appointed this combines destination and duty 7 1 -1 9 0 “tw://bible.?id=52.5.9|AUTODETECT|” I Thess. 5:9) 1 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” ) him to the ministry (of the apostleship), a service rendered to the Lord in the spirit of love and personal devotion 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” Eph. 4:12) 1 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” Col. 4:17) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 “tw://bible.?id=54.3.10|AUTODETECT|” . For the technical sense see on ) 7 1 -1 9 0 “tw://bible.?id=54.3.10|AUTODETECT|” I Tim. 3:10) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ). Of course, these three ideas blend into one. It may be paraphrased as follows, I thank him, Christ Jesus our Lord, my Strength-Imparter 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” Phil. 4:13) 1 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” ), who in his sovereign mercy considered me trustworthy looking not at what I was in myself but at what his grace was doing within me 7 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” I Cor. 4:7) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ) , and accordingly for his own purpose appointed me to the ministry of the apostolic office. The enabling, the favorable judging, and the appointing were simultaneous. They all occurred when Paul was converted on the way to Damascus. See his own vivid account in ) 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.9.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.22.1-44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.1-44.22.21|AUTODETECT|” 22:1 21) 1 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” 26:16 18) 1 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.4|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.4|AUTODETECT|” Acts 13:1 4) 1 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” ; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.2.4|AUTODETECT|” I Thess. 2:4) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 13. He did this for such a one as I, though previously I was a blasphemer and a persecutor and a wanton aggressor.) That exactly was the astounding fact, namely, that on such a sinner such mercy had been bestowed.) I know not why God s wondrous grace to me he hath made known,) Nor why, unworthy, Christ in love, redeemed me for his own. ) 1 1 2 8 0 “tw://bible.?id=44.26.11|AUTODETECT|” Such mercy! for, note well: this very great sinner was not only saved, but was even deemed worthy to be entrusted with the ministry of the apostleship! All this happened though previous to his conversion the apostle had belonged to the very category of terrible sinners whom he has just described (see on verses 9b, 10 above): unholy and profane persons, etc. Yes, with reference to the first table of the law the apostle had been a blasphemer 7 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” Acts 26:11) 1 1 -1 9 0 “tw://bible.?id=52.3.12|AUTODETECT|” ), ridiculing the name of Christ; and with reference to the second he had been a persecutor 7 1 -1 9 0 “tw://bible.?id=52.3.12|AUTODETECT|” I Thess. 3:12) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” Acts 9:1) 1 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” 22:4) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=44.26.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.10|AUTODETECT|” 26:10) 1 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” ). Moreover, in persecuting the church of God beyond measure he had persecuted Christ himself. Saul, Saul, why do you persecute me? Jesus had asked him. (Hence, in reality, here as always, man sins against both tables at once!) So violent and outrageous had been his attack upon believers his very breath had been a threat of murder 7 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” Acts 9:1) 1 1 -1 9 0 0 ) that he had been nothing less than a wanton aggressor, one who committed outrage upon outrage against those who were of The Way. We must never forget that the man who after his conversion (at Philippi) was shamefully treated had himself previous to his conversion shamefully treated the followers of Christ.) 1 1 2 8 0 “tw://bible.?id=58.10.26|AUTODETECT|” Thus this retrospect of sins reaches its sad climax: blasphemer, persecutor, wanton aggressor. It was thus that grace had found this sinner. Surely, had this grace not been sovereign, unconditional, it would never have found him! But I was accorded mercy because I acted ignorantly in unbelief. Though his past conduct had been frightful, it had not amounted to the sin against the Holy Spirit, the wilful sin against better knowledge 7 1 -1 9 0 “tw://bible.?id=58.10.26|AUTODETECT|” Heb. 10:26) 1 1 -1 9 0 “tw://bible.?id=40.12.31|AUTODETECT|” ). For such a sin there is no pardon 7 1 -1 9 0 “tw://bible.?id=40.12.31|AUTODETECT|” Matt. 12:31) 1 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” I John 5:16) 1 1 -1 9 0 “tw://bible.?id=4.15.30|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=4.15.30|AUTODETECT|” Num. 15:30) 1 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” ), nor does the one who lives in it have any desire for pardon. But Paul s case was different. During his campaign of aggression the apostle, in his state of unbelief with respect to the truth in Christ, had actually thought that he was offering service to God 7 1 -1 9 0 “tw://bible.?id=43.16.2|AUTODETECT|” John 16:2) 1 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” ). He had been thoroughly convinced that he ought to do many things contrary to the name of Jesus of Nazareth 7 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” Acts 26:9) 1 1 -1 9 0 “tw://bible.?id=44.3.17|AUTODETECT|” ). So, for him there was forgiveness, just as for the same reason there was forgiveness for the men of Israel who had killed the Prince of life 7 1 -1 9 0 “tw://bible.?id=44.3.17|AUTODETECT|” Acts 3:17) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ; cf. also ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=40.6.2-40.6.4|AUTODETECT|” ). Yes, mercy divine pity (see above, on verse 2) had been accorded to this former member of a group of legalists the Pharisees! who were always bragging about showing mercy to others. 7 1 -1 9 0 “tw://bible.?id=40.6.2-40.6.4|AUTODETECT|” Matt. 6:2 4) 1 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” and the verb was accorded mercy here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.13|AUTODETECT|” I Tim. 1:13) 1 1 -1 9 0 0 are derived from the same root.)) 1 1 2 8 0 0 14. This mercy, as always, was united with grace. Grace abounding, yes super-abounding! Says Paul, And it super-abounded (namely) the grace of our Lord, with faith and love in Christ Jesus.) 1 1 2 8 0 “tw://bible.?id=52.1.1|AUTODETECT|” The transition from verse 13 to verse 14 is that from abounding sin to super-abounding grace. Here in verse 14 the emphasis is on the great change which by this grace was brought about in the life of the apostle. Note the position of the verb at the head of the sentence, for the sake of emphasis: And it super-abounded, (namely) the grace of our Lord. Grace, here as in 1:2, is God s unmerited favor bestowed on the elect, producing consecrated lives 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 0 ). The verb super-abounded clearly points to Paul as the author of the Pastorals, for nowhere in the New Testament do we find such constant emphasis on the super character of redemption in Christ. It is Paul who declares:) 1 1 2 8 0 “tw://bible.?id=45.5.20|AUTODETECT|” Where sin abounded, grace super-overflowed 7 1 -1 9 0 “tw://bible.?id=45.5.20|AUTODETECT|” Rom. 5:20) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=53.1.3|AUTODETECT|” Faith super-increases 7 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” II Thess. 1:3) 1 1 -1 9 0 0 ). So does love.) 1 1 2 8 0 “tw://bible.?id=47.7.4|AUTODETECT|” I super-overflow (overflow abundantly) with joy 7 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” II Cor. 7:4) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=52.3.10|AUTODETECT|” We are praying super-abundantly 7 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” I Thess. 3:10) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=50.4.7|AUTODETECT|” The peace of God sur (-super)-passes all understanding 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Phil. 4:7) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=52.5.13|AUTODETECT|” Esteem them (the leaders) super-abundantly (very highly) in love 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” I Thess. 5:13) 1 1 -1 9 0 0 ). ) 1 1 2 8 0 “tw://bible.?id=47.12.7|AUTODETECT|” In order that I might not super-exalt myself (uplift myself to an excessive degree), there was given me a thorn in the flesh 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” II Cor. 12:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 It is clear that this super vocabulary is characteristic of Paul.) 1 1 2 8 0 “tw://bible.?id=52.1.3|AUTODETECT|” The phrase with faith and love indicates the effect of grace in Paul s heart and life. Grace kindles faith and love, floods the soul with these divine gifts. The apostle is fond of this combination 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=45.4.16|AUTODETECT|” and 5:8). With him grace is ever the root, faith and love are the trunk, and good works are the fruit of the tree of salvation. That holds for the Pastorals as well as for the other epistles 7 1 -1 9 0 “tw://bible.?id=45.4.16|AUTODETECT|” Rom. 4:16) 1 1 -1 9 0 “tw://bible.?id=45.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.6|AUTODETECT|” 11:6) 1 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.24|AUTODETECT|” Gal. 5:22 24) 1 1 -1 9 0 “tw://bible.?id=49.2.4-49.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.4-49.2.10|AUTODETECT|” Eph. 2:4 10) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=56.2.11-56.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.11-56.2.14|AUTODETECT|” Titus 2:11 14) 1 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” 3:4 8) 1 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” ). For the concepts faith and love see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” I Thess. 5:8) 1 1 -1 9 0 0 . This faith and this love are in Christ Jesus, that is, they are centered in him. Paul possesses these graces because of his mystic union with Christ, the Savior.) 1 1 2 8 0 0 15. Moreover, what holds for Paul holds for all saved sinners. Hence, there is first the statement of a truth applicable to all sinners whom Christ came to save. This is followed immediately by a clause of personal appropriation. Reliable (is) the saying, and worthy of full acceptance, that Christ Jesus came into the world sinners to save, foremost of whom am I.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Paul s saying with respect to the glorious purpose of Christ s first coming, this is the theme of the marvelous declaration which may be regarded as the very core of the gospel, its sum and substance. 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 , on which see N.T.C.).) 1 3 2 8 0 0 The saying is viewed from three aspects: 1. its reliability, 2. its contents, and 3. its personal appropriation.) 1. Its reliability) Simple and great, like a granite rock, stands the word reliable, at the head of the sentence, without any connecting particle. It indicates that the proposition which it introduces has sustained the very crucial, fiery test of experience. It is not a mere formula but a considered judgment. It has been passed from mouth to mouth, as such sayings have the habit of doing, and, having embedded itself in the heart of the Christian community, where all the fears, hopes, struggles, and joys of these early Christians played around it, has survived gloriously. It has, in fact, become a sparkling epigram, a pithy, current commonplace, demanding and receiving the immediate, spontaneous, and enthusiastic assent and endorsement of all believers who hear it. The saying is the testimony of Christian experience, and is now also the utterance of the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” The Pastorals contain five of these reliable sayings: ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” 4:8) 1 1 -1 9 0 “tw://bible.?id=54.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.4.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” II Tim. 2:11 13) 1 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” Titus 3:4 8) 1 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” . Although the clause, Reliable is the saying, occurs only in these five passages of the Pastorals, and exactly in that form nowhere in the other ten epistles, this does not give anyone the right to conclude that Paul cannot have written the Pastorals. Surely no reason can be shown why the one who wrote, Reliable (is) God, 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” ) and Reliable (is) the One who calls you, 7 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” I Thess. 5:24) 1 1 -1 9 0 0 ) could not have written the grammatically exactly similar statement, Reliable (is) the saying. ) 1 7 2 8 0 0 The famous saying, having been subjected to the flames of persecution and ridicule of Satan, had emerged from this crucible more sparkling and glorious than ever. Though not even four decades had elapsed since the death of the Savior, it had become even at this early date an unshakable conviction, worthy of full acceptance, that is, entitled to wholehearted and universal personal appropriation with no reservations of any kind .) 2. Its contents) The saying is, That Christ Jesus came into the world sinners to save. Something should be said, first, about the form of this statement; then, about its meaning.) As to the form, it is asserted by several commentators that the saying is distinctly Johannine, since only John speaks of the Savior as coming into the world. Some, even among those who regard Paul as the author of the Pastorals, proceed farther, and do not hesitate to connect this Johannine character of the language with the fact that the destination of I Timothy and II Timothy was Ephesus (where Timothy was carrying on his work as Paul s special envoy), the very headquarters of John! Accordingly, it is maintained that Timothy and the membership of the Ephesian church (on the assumption that the epistle was also read to the church), having become used to John s style, through his labors in their city, would appreciate such phraseology more than would believers who lived elsewhere.) However, this representation is open to the following objections:) a.

The name Christ Jesus is Pauline rather than Johannine (it is never found in John s writings, often in Paul s).) b. It would seem altogether probable that the apostle John did not reach Ephesus until after Paul s death, hence also after the date of composition of I Timothy. The fact that Peter had received his inheritance in the heavens, and Paul his crown may have induced John to take charge of the orphan churches of Asia Minor. When we surmise that John reached Ephesus in the year 67 or 68, we cannot be far amiss (see also N.T.C. on John, vol. I, p. 29). But Paul wrote I Timothy in the year 63 or 64!) 1 1 2 8 0 “tw://bible.?id=43.3.19|AUTODETECT|” c. To a considerable extent the phraseology is, indeed, Johannine, but only in this sense that John has preserved and transmitted it. He did not coin it! It was Jesus himself who, according to the Fourth Gospel, again and again referred to himself as having come into the world 7 1 -1 9 0 “tw://bible.?id=43.3.19|AUTODETECT|” John 3:19) 1 1 -1 9 0 “tw://bible.?id=43.9.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.39|AUTODETECT|” 9:39) 1 1 -1 9 0 “tw://bible.?id=43.12.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.46|AUTODETECT|” 12:46) 1 1 -1 9 0 “tw://bible.?id=43.16.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.28|AUTODETECT|” 16:28) 1 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” 18:37) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” ). His earliest disciples learned it from him and copied it. Hence, it is not surprising that the disciple whom Jesus loved began to use it 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 “tw://bible.?id=43.11.27|AUTODETECT|” ); and so did others, for example, Martha 7 1 -1 9 0 “tw://bible.?id=43.11.27|AUTODETECT|” John 11:27) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ). Accordingly, here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 Paul is simply making use of the Savior s own way of speaking about himself, and is employing language which, having been adopted from his lips by the earliest disciples, had been spread far and wide. It is only natural in view, for example, of the close contact between Jerusalem and Ephesus, and of the scattering of the disciples due to persecution that the saying had also reached Ephesus. And in this connection it is not at all improbable that the great apostle John, before leaving Palestine, had contributed his share toward perpetuating it.) 1 1 2 8 0 “tw://bible.?id=52.1.1|AUTODETECT|” As to the meaning of the expression, the combination Christ Jesus has already been explained 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=43.1.10|AUTODETECT|” , and footnote 19 in the present Commentary). The fact that this divinely anointed Savior came into the world indicates not merely a change of location, a descent from one place to another (from heaven to earth), but a change of state and of moral and spiritual environment. Hence, it implies the supreme sacrifice, the climax of condescending grace. From the infinite sweep of eternal delight in the very presence of his Father, Christ was willing to descend deeper and deeper into the realm of sin and misery. (The coming into the world includes incarnation, suffering, death.) In the original the word sinners immediately follows the word world; hence, not as most versions have it, & came into the world to save sinners, but & came into the world sinners to save. The juxtaposition of world and sinners shows that world is an ethical concept. For the meaning of world see also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.10|AUTODETECT|” John 1:10) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=66.1.17|AUTODETECT|” , including footnote 26. The Lord of glory, so pure and holy that before his presence even the most consecrated men fall down as though dead 7 1 -1 9 0 “tw://bible.?id=66.1.17|AUTODETECT|” Rev. 1:17) 1 1 -1 9 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” Is. 6:1 5) 1 1 -1 9 0 0 ), voluntarily entered the sphere to which he does not seem to belong, namely, the sphere in which the curse reigns. The reason for his entrance into this realm of sin is given in the words sinners to save. This shows that the paradoxical coming was, after all, fully justified and gloriously motivated.) 1 1 2 8 0 “tw://bible.?id=41.2.16|AUTODETECT|” It took a former Pharisee to pour full and terrible meaning into that word sinners. As Pharisees saw it, even to eat with sinners was scandalous 7 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” Mark 2:16) 1 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 1 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” 15:1) 1 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.7.39|AUTODETECT|” ). With a sinner a prophet was not supposed to have any dealings 7 1 -1 9 0 “tw://bible.?id=42.7.39|AUTODETECT|” Luke 7:39) 1 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” ). When the Pharisees wanted to heap insults upon Jesus, they would call him a glutton, a drinker, a friend of (tax-collectors and) sinners 7 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” Luke 7:34) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” ). They divided mankind into two groups: the righteous, which was tantamount to saying, ourselves, and sinners, that is, everybody else, the riffraff, the scum, the people of the soil, those who do not know the law. The Holy Spirit through Paul takes this opprobrious epithet sinners, and applies it to all persons who are brought under conviction through the proper use of God s law. For them, for them alone, Christ Jesus came 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 1 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” 19:10) 1 1 -1 9 0 0 ):) 1 22 2 8 0 0 Come, ye sinners, poor and needy,) Weak and wounded, sick and sore;) Jesus ready stands to save you,) Full of pity, love, and power;) He is able, He is able,) He is willing, doubt no more;) He is able, He is able,) He is willing, doubt no more.) Come, ye weary, heavy-laden,) Bruised and mangled by the fall;) If you tarry till you re better,) You will never come at all;) Not the righteous, not the righteous,) Sinners Jesus came to call.) Not the righteous, not the righteous,) Sinners Jesus came to call. ) (Joseph Hart)) If those in Ephesus who were using the law unlawfully were ever going to be saved, they would have to experience a fundamental change. These righteous persons would have to become sinners before God. Thus it is seen that verse 15 stands in close connection with everything that precedes (not only with verses 12 14 but also with verses 3 11).) It was to save sinners that Christ Jesus came into the world. He did not come to help them save themselves, nor to induce them to save themselves, nor even to enable them to save themselves. He came to save them!) In Paul s writings the expression to save means:) NEGATIVELY POSITIVELY ) to rescue men from sin s: to bring men into the state of: ) 1 1 2 8 0 “tw://bible.?id=49.1.7|AUTODETECT|” a guilt 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” Col. 1:14) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.7.24|AUTODETECT|” b slavery 7 1 -1 9 0 “tw://bible.?id=45.7.24|AUTODETECT|” Rom. 7:24) 1 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 0 )) 1 1 2 8 0 0 and) 1 1 2 8 0 “tw://bible.?id=45.3.21-45.3.26|AUTODETECT|” c punishment: a righteousness 7 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.26|AUTODETECT|” Rom. 3:21 26) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=48.5.1|AUTODETECT|” b freedom 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 0 )) 1 2 2 8 0 0 and) c blessedness: ) 1 1 2 8 0 “tw://bible.?id=49.2.12|AUTODETECT|” (1) alienation from God 7 1 -1 9 0 “tw://bible.?id=49.2.12|AUTODETECT|” Eph. 2:12) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=49.2.3|AUTODETECT|” (2) the wrath of God 7 1 -1 9 0 “tw://bible.?id=49.2.3|AUTODETECT|” Eph. 2:3) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=49.2.5|AUTODETECT|” (3) everlasting death 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” Eph. 2:5) 1 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=49.2.13|AUTODETECT|” ) (1) fellowship with God 7 1 -1 9 0 “tw://bible.?id=49.2.13|AUTODETECT|” Eph. 2:13) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.5.5|AUTODETECT|” (2) the love of God shed abroad in the heart 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=49.2.1|AUTODETECT|” (3) everlasting life 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=51.3.1-51.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1-51.3.4|AUTODETECT|” Col. 3:1 4) 1 1 -1 9 0 0 ). ) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=42.19.10|AUTODETECT|” Note that over against each evil stands a corresponding blessing. To be saved, then, means to be emancipated from the greatest evil, and to be placed in possession of the greatest good. The state of salvation is opposed to the state of perishing or being lost. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 3. Its personal appropriation) 1 1 2 8 0 “tw://bible.?id=44.26.5|AUTODETECT|” & Christ Jesus came into the world sinners to save, foremost of whom am I. This final clause has caused a wider variety of interpretation than almost any other in Paul s writings. The difficulty is this: it does not seem right that one who himself declares that before his conversion to the Christian faith he had lived according to the strictest sect of his religion as a Pharisee 7 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” Acts 26:5) 1 1 -1 9 0 0 ), should now call himself chief of sinners. For various interpretations which I reject, and the reasons why I reject them, see the footnote.��39��) 1 3 2 8 0 0 Complete objectivity in exegesis demands that we state that the immediate context would seem to leave room for only one explanation, and that this explanation is the very one which the ordinary student of Scripture in reading his Bible, in quiet meditation, and also in song, generally gives to it. When the apostle, his heart troubled by the vivid recollection of the gruesome deeds of the past, gives written expression to the deeply rooted conviction and the poignant sorrow of his inner soul, and states, Christ Jesus came into the world sinners to save, foremost of whom am I, he must have meant, Of all sinners whom Christ Jesus came into the world to save, I am the greatest. ) In fact, he not only states but emphasizes that no one else than he himself is the chief of sinners. In the original he reserves for the first personal pronoun singular a place at the very end of the clause. I can see no good reason for radically changing this word-order. The translation should be, of whom foremost am I, or foremost of whom am I. Paul fixes the attention upon himself as a clear illustration of the depth of human sin, in order that in verse 16 he may return to that wonderful theme on which he has just dwelt (see verses 12 14), namely, the exaltation of the power of divine grace, mercy and longsuffering.) This interpretation of the disputed clause not only suits the context but is also in line with what Paul says about himself elsewhere:) 1 1 2 8 0 “tw://bible.?id=46.15.9|AUTODETECT|” For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.3.8|AUTODETECT|” To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” In both these cases, just as here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 , the apostle is making a comparison between himself and other people whom Christ came to save (whether they were destined to become apostles or believers not clothed with any special office), and he makes the humble confession that he is the least of all saints, the foremost of sinners whom Christ came to save.) 1 7 2 8 0 0 Taken in that sense and as a description of what Paul felt, the words of the familiar hymn are entirely correct:) Chief of sinners though I be,) Jesus shed his blood for me;) Died that I might live on high;) Lives that I may never die. ) (William McComb)) That the apostle, who certainly knew his own past, was able in all sincerity to describe himself as being of sinners foremost is less difficult to grasp if the following facts are borne in mind:) 1 1 2 8 0 “tw://bible.?id=44.9.1|AUTODETECT|” When, years before this, Paul for the first time heard the good tidings of salvation in Christ, he disbelieved. This disbelief he shared with many. Had his attitude to the Christian faith remained on this level, namely, one of unbelief, he would probably never have called himself, of sinners foremost. However, he became a persecutor, and not only a persecutor but the most bitter persecutor of all! His entire soul was wrapped up in the work of annihilating the church. He breathed threats and slaughter 7 1 -1 9 0 “tw://bible.?id=44.9.1|AUTODETECT|” Acts 9:1) 1 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” ). Ruthlessly he bound and imprisoned both men and women. He did not confine his efforts to Jerusalem but was bent on uprooting the new religion wherever it was found, even if this would necessitate a trip all the way to Damascus. He was busy persecuting God s people unto death, as he himself subsequently declared 7 1 -1 9 0 “tw://bible.?id=44.22.4|AUTODETECT|” Acts 22:4) 1 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ). Had his plan succeeded, the church would have been smothered in its very birth; God s eternal decree would have been annulled; and Satan would have triumphed. Indeed, so very great was his sin that, had it not been done in ignorance (see on verse 13), it would have been unpardonable.��40�� Accordingly, when the apostle now says, & sinners to save, foremost of whom am I, we must not begin to attenuate the meaning of foremost. We should permit this glorious confession to stand within its own context, without either adding to it or subtracting anything from it.) 1 1 2 8 0 0 Paul writes am I, not was I. This indicates that even now, years after his conversion, he deeply regrets his past. Besides, even a fully pardoned sinner is a sinner.) 1 1 2 8 0 “tw://bible.*?id=52.5.14|AUTODETECT|” 16. The purpose of God s marvelous grace is now stated: proximate purpose, verse 16; ultimate purpose, verse 17. But for this reason I was accorded mercy, in order that in me as foremost Jesus Christ might exhibit all his longsuffering. Chief of sinners, nevertheless the recipient of infinite mercy! That accounts for the but. In fact, the magnitude of the sin made it necessary for mercy, if it was to be shown at all, to superabound.

That is the very point which the apostle makes here in verse 16. For the expression I was accorded mercy see on verse 13. The purpose clause, in order that in me as foremost, in connection with what follows, indicates that the apostle considers himself not only the chief of sinners but also and in a certain sense for that very reason the most glorious illustration of Christ s longsuffering. Here in verse 16 two ideas blend into one: Paul is foremost as an example of what Christ s longsuffering can accomplish. He is at the same time foremost as the head of a procession of persons to whom that longsuffering is shown. Longsuffering indicates the divine patience with respect to persons, by virtue of which wrath is withheld, the sinner is spared, and mercy is shown 7 1 -1 9 0 “tw://bible.*?id=52.5.14|AUTODETECT|”

I Thess. 5:14) 1 1 -1 9 0 “tw://bible.*?id=55.1.13|AUTODETECT|”

). In the case of Paul this longsuffering had been exhibited in full measure , forgiving his frightful crimes, appointing him to the apostleship, and giving him strength for each day. This longsuffering had been thus exhibited as a sketch for those who would come to rest their faith on him with a view to life everlasting. In his gallery of grace the Artist-Savior had, as it were, drawn and put on exhibition a sketch 7 1 -1 9 0 “tw://bible.*?id=55.1.13|AUTODETECT|”

II Tim. 1:13) 1 1 -1 9 0 “tw://bible.*?id=44.13.48|AUTODETECT|”

), just like a master will first draw a rough pencil-sketch before attempting his final work. This sketch revealed Paul, as an illustration, pattern or model, of the type of work sovereign grace was going to perform in the lives of all those who through its efficacy would come to 7 1 -1 9 0 “tw://bible.*?id=44.13.48|AUTODETECT|”

Acts 13:48) 1 1 -1 9 0 “tw://bible.*?id=40.7.24|AUTODETECT|”

had been ordained to ) rest their faith (note durative present infinitive ���������) on (note ��) Christ, the solid rock or the precious cornerstone 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” Matt. 7:24) 1 1 -1 9 0 “tw://bible.?id=40.7.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.7.25|AUTODETECT|”

25. 1 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.28.16|AUTODETECT|” Is. 28:16) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 “tw://bible.?id=45.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.11|AUTODETECT|” 10:11) 1 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” I Peter 2:6) 1 1 -1 9 0 “tw://bible.?id=48.6.8|AUTODETECT|” ), with a view to life everlasting, a life that is opposed to corruption 7 1 -1 9 0 “tw://bible.?id=48.6.8|AUTODETECT|” Gal. 6:8) 1 1 -1 9 0 “tw://bible.?id=45.6.22|AUTODETECT|” ) and death 7 1 -1 9 0 “tw://bible.?id=45.6.22|AUTODETECT|” Rom. 6:22) 1 1 -1 9 0 “tw://bible.?id=45.6.22|AUTODETECT|” ). Death is wages; life everlasting is a free gift 7 1 -1 9 0 “tw://bible.?id=45.6.22|AUTODETECT|” Rom. 6:22) 1 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|”
26. 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ). It manifests itself in fellowship with God in Christ 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 “tw://bible.?id=43.5.42|AUTODETECT|” ), partaking of the love of God 7 1 -1 9 0 “tw://bible.?id=43.5.42|AUTODETECT|” John 5:42) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ), of his peace 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=43.17.13|AUTODETECT|” ), and of his joy 7 1 -1 9 0 “tw://bible.?id=43.17.13|AUTODETECT|” John 17:13) 1 1 -1 9 0 0 ). It is also actually what its name indicates ever-lasting, never-ending life.) 1 7 2 8 0 0 17.) And from my smitten heart with tears,) Two wonders I confess:) The wonders of his glorious love) And my own worthlessness. ) (Elizabeth C. Clephane)) The contemplation of these two wonders which Paul has been discussing leads naturally to a doxology, which is all the more exuberant because in the present case the attention is riveted on Christ s incomprehensible longsuffering exhibited not only to one sinner but to an entire procession of sinners whom Christ came to save: Paul the foremost and those who followed him. Through Christ, accordingly, God displays his glorious attributes in every age, for he is the King of the ages. This accounts for the form in which this doxology is cast: So to the King of the ages, the imperishable, invisible, only God (be) honor and glory forever and ever! Amen.) 1 1 2 8 0 “tw://bible.?id=19.145.13|AUTODETECT|” Man proposes; God disposes. Man for instance Paul before his conversion may try to destroy the church; God will establish it. And for that purpose he will use the very man who tried to destroy it! Hence, though man is a mere creature of time, God is the King of the ages, over-ruling evil for good; directing to its predetermined goal whatever happens throughout each era of the world s history. His dominion endures throughout all generations 7 1 -1 9 0 “tw://bible.?id=19.145.13|AUTODETECT|” Ps. 145:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.32.27|AUTODETECT|” This implies that he is the eternal God, and as such imperishable ��41�� (the best reading). His arms never become tired 7 1 -1 9 0 “tw://bible.?id=5.32.27|AUTODETECT|” Deut. 32:27) 1 1 -1 9 0 “tw://bible.?id=23.40.28|AUTODETECT|” ). He never grows weary 7 1 -1 9 0 “tw://bible.?id=23.40.28|AUTODETECT|” Is. 40:28) 1 1 -1 9 0 “tw://bible.?id=19.103.15-19.103.17|AUTODETECT|” ). Decay and death are not applicable to him 7 1 -1 9 0 “tw://bible.?id=19.103.15-19.103.17|AUTODETECT|” Ps. 103:15 17) 1 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” ). He never changes 7 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” Mal. 3:6) 1 1 -1 9 0 “tw://bible.?id=23.40.29-23.40.31|AUTODETECT|” ). On the contrary, he is the inexhaustible reservoir of strength, ever new, for his people 7 1 -1 9 0 “tw://bible.?id=23.40.29-23.40.31|AUTODETECT|” Is. 40:29 31) 1 1 -1 9 0 “tw://bible.?id=45.1.23|AUTODETECT|” ). For the doctrine of God s imperishability see also ) 7 1 -1 9 0 “tw://bible.?id=45.1.23|AUTODETECT|” Rom. 1:23) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” ; and cf. the synonym immortality 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.103.15-19.103.17|AUTODETECT|” When one thinks of God as the imperishable, the mind inevitably turns to those objects that are perishable, for example, grass, the flowers of the field 7 1 -1 9 0 “tw://bible.?id=19.103.15-19.103.17|AUTODETECT|” Ps. 103:15 17) 1 1 -1 9 0 “tw://bible.?id=45.1.23|AUTODETECT|” ), man s body, birds, quadrupeds, creeping creatures 7 1 -1 9 0 “tw://bible.?id=45.1.23|AUTODETECT|” Rom. 1:23) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” ). These are all visible. God, being imperishable, is also invisible, whom no one has seen or can see 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” ). It is only in his Image 7 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Col. 1:15) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|”
27. 1 1 -1 9 0 “tw://bible.?id=58.11.27|AUTODETECT|” ) that man sees Him who is invisible, and then only by faith 7 1 -1 9 0 “tw://bible.?id=58.11.27|AUTODETECT|” Heb. 11:27) 1 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” ), and in a finite manner. Never shall we be able to find out the Almighty unto perfection 7 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” Job 11:7) 1 1 -1 9 0 “tw://bible.?id=18.11.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.11.8|AUTODETECT|”
28. 1 1 -1 9 0 0 ). Paul surely was not able to comprehend the grace of God which had been shown to him. Here all reasoning stops. There is room only for doxologies!) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” Such a God, finally, is the only God; not merely in the coldly abstract sense that numerically there is but one God, but in the warm, scriptural sense, namely, that this one God is unique, incomparable, glorious, lovable 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|”
29. 1 1 -1 9 0 “tw://bible.?id=23.40.12-23.40.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.12-23.40.31|AUTODETECT|” Is. 40:12 31) 1 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.27|AUTODETECT|” Rom. 16:27) 1 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” I Cor. 8:4) 1 1 -1 9 0 “tw://bible.?id=46.8.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.5|AUTODETECT|”
30. 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.1.51|AUTODETECT|” Out of the wellsprings of Paul s spontaneity issues the exclamation it is a veritable outburst coming from a heart that has experienced what it means to have such a God as one s own God that for the ages of (the) ages, that is, forever and ever, honor and glory (praise and adoration) be rendered to the God who in his being and attributes is so wonderful. The doxology ends with the word of solemn assent and emphatic confirmation, Amen 7 1 -1 9 0 “tw://bible.?id=43.1.51|AUTODETECT|” John 1:51) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 ) 1:18 20) 18 This charge I commit to you, my child Timothy, in agreement with the previous prophetic utterances concerning you, in order that with their aid you may war the good warfare, 19 holding on to faith and a good conscience, (the kind of conscience) which some have discarded and have suffered shipwreck with reference to their faith; 20 among whom are Hymenaeus and Alexander, whom I have handed over to Satan, in order that they might be disciplined not to blaspheme.) ) 1 1 2 8 0 “tw://bible.*?id=52.4.2|AUTODETECT|”

18. This charge I commit to you. The charge referred to has been clearly set forth in the entire preceding section, especially in verses 3 11. It is the mandate or instruction 7 1 -1 9 0 “tw://bible.?id=52.4.2|AUTODETECT|” I Thess. 4:2) 1 1 -1 9 0 0 ) that Timothy stay on at Ephesus in order that he may teach certain individuals not to make misuse of the law but to use it lawfully, unto conversion to Christ, the sinners Savior.) 1 1 2 8 0 “tw://bible.?id=42.12.48|AUTODETECT|” Paul commits or entrusts 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” Luke 12:48) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” 23:46) 1 1 -1 9 0 0 ) this charge to one whom he calls my child Timothy. This expression of endearment is not strange if the following three facts are borne in mind: a. under God, Timothy owed his conversion to Paul, who was therefore his spiritual father; b. the disciple was the apostle s junior by several years; c. he was amiable, dependable, and co-operative even to the extent of performing tasks that ran counter to his natural disposition.) 1 2 2 8 0 0 The charge was not new, arbitrary or unfair, but entirely in agreement with the previous prophetic utterances concerning you. The construction of this compound phrase is difficult, and has led to widely different interpretations.��42��) The previous prophetic utterances include at least the following:) 1 1 2 8 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” a. The Spirit-guided recommendations whereby on the second missionary journey, about the year 51, Paul s attention had once more been turned to Timothy 7 1 -1 9 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” Acts 16:1 3) 1 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” ). It should be borne in mind that previously Paul and Barnabas had themselves been separated by the church, with the co-operation of certain prophets 7 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” Acts 13:1 3) 1 1 -1 9 0 0 ). Timothy s conversion to the Christian faith seems to have occurred on the first missionary journey.) 1 1 2 8 0 “tw://bible.?id=54.4.14|AUTODETECT|” b. The inspired words which had been spoken in connection with Timothy s ordination 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” I Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” I Tim. 6:12) 1 1 -1 9 0 “tw://bible.?id=55.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.2|AUTODETECT|” II Tim. 2:2) 1 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” These previous prophetic utterances had probably been of the following nature. They singled out Timothy for special service in God s kingdom, summarized his duties, predicted his suffering, and strengthened him with the promise of divine help in all his trials. At least, such were the prophetic utterances in connection with Paul s own call to duty 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.9.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.9.16|AUTODETECT|”

16. 1 1 -1 9 0 “tw://bible.?id=44.22.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.14|AUTODETECT|” 22:14) 1 1 -1 9 0 “tw://bible.?id=44.22.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.15|AUTODETECT|”
17. 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|”
18. 1 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.16-44.26.18|AUTODETECT|” 26:16 18) 1 1 -1 9 0 0 ). We may assume that in Timothy s case words of somewhat similar character had been spoken.) 1 1 2 8 0 “tw://bible.?id=46.9.7|AUTODETECT|” My child Timothy, I wish to remind you of these prophetic utterances, says Paul as it were, in order that with their aid you may war the good (or noble or excellent) warfare. Timothy is viewed as a high-ranking officer, who has received his orders, and is warring his warfare 7 1 -1 9 0 “tw://bible.?id=46.9.7|AUTODETECT|” I Cor. 9:7) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” ; 19:3) against evil, particularly against the Satan-inspired perversion of doctrine described in verses 3 12 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” I Tim. 6:12) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.10-49.6.20|AUTODETECT|” Eph. 6:10 20) 1 1 -1 9 0 “tw://bible.?id=43.16.1|AUTODETECT|” ). In this warfare reflection on former prophecies can be very encouraging 7 1 -1 9 0 “tw://bible.?id=43.16.1|AUTODETECT|” John 16:1) 1 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|”
19. 1 1 -1 9 0 0 ). They remind one of the fact that nothing happens contrary to the eternal decree of God, that one is engaged in a battle which is not merely his own but the Lord s, and that courage and faithfulness will certainly be rewarded.) 1 1 2 8 0 0

19. The manner in which this warfare must be carried on is now set forth: holding on to faith and a good conscience.) 1 1 2 8 0 “tw://bible.?id=55.2.17|AUTODETECT|” Timothy is admonished to hold faith, that is, to hold on to it. In warring his warfare against errors and errorists he must keep clinging to the truth of the gospel. The fact that the word faith here in verse 19 means truth is clear from ) 7 1 -1 9 0 “tw://bible.?id=55.2.17|AUTODETECT|” II Tim. 2:17) 1 1 -1 9 0 “tw://bible.?id=55.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.2.19|AUTODETECT|”

19. 1 1 -1 9 0 0 . By living and teaching in accordance with this truth, remaining firm and stedfast in the midst of all opposition, Timothy will be obeying the voice of conscience. For the meaning of a good conscience see on verse 5. Paul continues: (the kind of conscience) which certain individuals have discarded and have suffered shipwreck with reference to their faith.) 1 1 2 8 0 “tw://bible.?id=55.2.17-55.2.19|AUTODETECT|” A Christian must be both a good soldier and a good sailor. Now a good sailor does not thrust away or discard the rudder of the ship. The good conscience one that obeys the dictates of the Word as applied to the heart by the Holy Spirit is the rudder, guiding the believer s vessel into the safe harbor of everlasting rest. But certain individuals (the Ephesian heretics; see on verse 3) have discarded that rudder.��43�� The inevitable result was that with reference to their faith the truth which they had confessed with their lips; the name of Christ which they had named 7 1 -1 9 0 “tw://bible.?id=55.2.17-55.2.19|AUTODETECT|” II Tim. 2:17 19) 1 1 -1 9 0 “tw://bible.?id=44.27.39-44.27.44|AUTODETECT|” ) they suffered shipwreck. If even literal shipwreck is agonizing, as Paul had experienced 7 1 -1 9 0 “tw://bible.?id=44.27.39-44.27.44|AUTODETECT|” Acts 27:39 44) 1 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” II Cor. 11:25) 1 1 -1 9 0 0 ), how much more to be feared is religious shipwreck!) 1 1 2 8 0 “tw://bible.*?id=55.2.17|AUTODETECT|”

20. The ringleaders among the shipwrecked are now mentioned: Among whom are Hymenaeus and Alexander. The name of the first is derived from Hymen, the god of marriage. This Hymenaeus is also mentioned in ) 7 1 -1 9 0 “tw://bible.?id=55.2.17|AUTODETECT|” II Tim. 2:17) 1 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” . Associated with him was Alexander, which means defender of men. Then as now it was a very common name. Hence, there is no good reason to identify the Alexander to whom Paul refers here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” I Tim. 1:20) 1 1 -1 9 0 “tw://bible.?id=44.19.33|AUTODETECT|” with the one mentioned in ) 7 1 -1 9 0 “tw://bible.?id=44.19.33|AUTODETECT|” Acts 19:33) 1 1 -1 9 0 “tw://bible.?id=44.19.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.19.34|AUTODETECT|”

34. 1 1 -1 9 0 “tw://bible.?id=55.4.14|AUTODETECT|” , who on the occasion of the Ephesian riot tried to turn the anger of the mob away from the Jews; nor with the one mentioned in ) 7 1 -1 9 0 “tw://bible.?id=55.4.14|AUTODETECT|” II Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=55.4.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.15|AUTODETECT|”
35. 1 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” , who was a metal-worker in Rome. The Hymenaeus and Alexander to whom Paul refers here in ) 7 1 -1 9 0 “tw://bible.?id=54.1.20|AUTODETECT|” I Tim. 1:20) 1 1 -1 9 0 “tw://bible.?id=55.2.17|AUTODETECT|” were leaders among the Ephesian heretics. They were self-righteous persons who yearned to be law-teachers, although they understood neither the words which they were speaking nor the themes on which they were harping with such confidence (see on verse 7). As has been indicated (see on verse 4), they specialized in myths and fanciful stories about family-trees. See also on ) 7 1 -1 9 0 “tw://bible.?id=55.2.17|AUTODETECT|” II Tim. 2:17) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.5.5|AUTODETECT|” So far did these heretical teachers advance in error that they even railed at the true presentation of the gospel. Hence, Paul declares whom I have handed over to Satan in order that they may be disciplined not to blaspheme. The expression handed over to Satan, which also occurs in ) 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=46.5.2|AUTODETECT|” , is somewhat obscure. That it refers to expulsion from the church a sentence to be carried out by the congregation under the direction of its elders seems certain 7 1 -1 9 0 “tw://bible.?id=46.5.2|AUTODETECT|” I Cor. 5:2) 1 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|”
36. 1 1 -1 9 0 “tw://bible.?id=18.2.6|AUTODETECT|” ). Did it imply even more than this, for example, bodily suffering or disease? Though this is denied by some,��44�� the evidence, nevertheless, seems to favor the idea. Let anyone study ) 7 1 -1 9 0 “tw://bible.?id=18.2.6|AUTODETECT|” Job 2:6) 1 1 -1 9 0 “tw://bible.?id=18.2.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.2.7|AUTODETECT|”
37. 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” 11:30) 1 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” Rev. 2:22) 1 1 -1 9 0 “tw://bible.?id=44.5.1-44.5.11|AUTODETECT|” ; then also ) 7 1 -1 9 0 “tw://bible.?id=44.5.1-44.5.11|AUTODETECT|” Acts 5:1 11) 1 1 -1 9 0 “tw://bible.?id=44.13.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.11|AUTODETECT|” 13:11) 1 1 -1 9 0 0 . This extraordinary gift, namely, to commit a person to Satan s power, in order that he might suffer anguish not only in soul but also in body, may strike us as unbelievable, but is it, after all, so strange that added to the charismatic gift of bodily healing was the power to inflict bodily suffering? If we deny the latter, should we not also deny the former?) 1 1 2 8 0 “tw://bible.?id=55.2.25|AUTODETECT|” However, even when this extreme measure was resorted to, its purpose was remedial. Not damnation but reclamation was the object, in order that they may be disciplined 7 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 1 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” ) not to blaspheme. Here speaks the same loving heart as in ) 7 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” II Thess. 3:14) 1 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|”
38. 1 1 -1 9 0 “tw://bible.?id=47.2.5-47.2.11|AUTODETECT|” (see N.T.C. on that passage) and in ) 7 1 -1 9 0 “tw://bible.?id=47.2.5-47.2.11|AUTODETECT|” II Cor. 2:5 11) 1 1 -1 9 0 0 . The apostle is earnestly desirous that the discipline the divine pedagogy imposed may have a salutary effect on Hymenaeus and Alexander. He is hoping and praying that by means of this dire affliction these false teachers may come to see themselves as grievous sinners and may be brought to genuine repentance, so that they will no longer rail at the truth and thereby revile its Author.) 1 6 2 8 0 0 Synthesis of Chapter 1) See the Outline at the beginning of the chapter.) Paul salutes Timothy. In this salutation the apostle shows that he belongs to Christ Jesus who has entrusted him with the task of preaching the gospel. His authority is equal to that of the Twelve. Beautifully blending apostolic authority and tender love, Paul calls Timothy his genuine child in the sphere of faith, and pronounces upon him grace, mercy, and peace, springing from the twofold source, God the Father and Christ Jesus our Lord. ) He charges Timothy to stay on at Ephesus in order to combat the errors of novelty-teachers, who instead of being crushed by God s moral law, here summarized, use that law as a take-off point for fictitious narratives about ancestors. The apostle calls their argumentations futile talk, and accuses them of selfish ambition. He indicates the essence of the charge which Timothy must deliver to the churches of Ephesus and vicinity, namely, love which springs from a pure heart, a conscience good, and a faith without hypocrisy. ) Paul thanks God who has made him chief of sinners a minister of the glorious gospel of salvation full and free.) In this connection he introduces the first of five reliable sayings. Taken together, the five comprise a summary of doctrine (from Theology to Eschatology) as confessed by the early church.) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” The Five Reliable Sayings Reliable (is) the saying, and worthy of full acceptance, that Christ Jesus came into the world sinners to save. Paul adds the words of personal appropriation, foremost of whom am I 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.3.1|AUTODETECT|” Reliable is the saying, If anyone aspires to the office of overseer, he desires a noble work 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” I Tim. 3:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.4.8|AUTODETECT|” (For) while physical training is of some benefit, godly living is of benefit in every way. Reliable is that saying and worthy of full acceptance 7 1 -1 9 0 “tw://bible.?id=54.4.8|AUTODETECT|” I Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=54.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.4.9|AUTODETECT|”
39. 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Reliable is the saying:) (For) if we died with (him), we shall also live with (him);) if we endure, we shall also reign with (him);) if we shall deny (him), he on his part will also deny us;) if we are faithless, he on his part remains faithful (II Tim.) 2:11 13).) 1 1 2 8 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” (But) when the kindness of God our Savior and his love toward man appeared, he saved us, not by virtue of works which we ourselves had performed in (a state of) righteousness, but according to his mercy, through the washing of regeneration and renewing by the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior, in order that, having been justified by his grace, we might become heirs-in-hope of life everlasting. Reliable (is) this saying 7 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.8|AUTODETECT|” Titus 3:4 8) 1 1 -1 9 0 0 a).) 1 4 2 8 0 0 ) ) N.T.C. W. Hendriksen, New Testament Commentary) 19 The question is asked, Why Christ Jesus instead of Jesus Christ ? It is probably correct to say that no special significance attaches to the exact order in which these two names occur. It would seem that in the New Testament there are about 127 instances in which the order is Jesus Christ, and about 91 cases in which it is Christ Jesus. In Paul s epistles the order Christ Jesus, though not so prominent at first, gradually takes over, so that in the end the order Jesus Christ becomes the exception and Christ Jesus the rule.

In the earlier epistles (Galatians, I Thessalonians, II Thessalonians; I Corinthians, II Corinthians, and Romans) the figures are (or are approximately): 32 instances of Christ Jesus to 54 instances of Jesus Christ. In the epistles of the first Roman imprisonment Ephesians, Colossians, Philemon, and Philippians they are: 31 Christ Jesus to 13 Jesus Christ. In the last-written epistles, the Pastorals: 25 Christ Jesus to only 5 Jesus Christ. To account for this phenomenon it has been suggested that at first the Aramaic Jesus, the Christ was rendered into the Greek rather literally, supplying the order in which the proper name Jesus is followed by the appelative Christ, indicating his office. After a while the term Christ began to be felt increasingly as a second proper name next to Jesus. Being now on a par with the name Jesus, the flexible character of the Greek language made it possible to reverse the order; hence, Christ Jesus or Jesus Christ, with no difference in meaning.

See on the entire subject S. Vernon McCasland, Christ Jesus, JBL 65 (December, 1946), 377 383. We would add that to the early church the designation Christ was never a mere name, meaningless as so often among us. Whenever it was pronounced, his followers thought of him as the Anointed. One might compare the name Christ Jesus to the somewhat similar one President Eisenhower. In both cases the designation of office is followed by the personal name.) 1 1 2 8 0 “tw://bible.?id=54.4.10|AUTODETECT|” 20 See the more detailed discussion of the concept Soter (Savior, Deliverer, Preserver) in connection with ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” I Tim. 4:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.23.9|AUTODETECT|” 21 Sed qui conveniet hoc cum sententia Christi: Nolite vobis patrem vocare in terra 7 1 -1 9 0 “tw://bible.?id=40.23.9|AUTODETECT|” Matt. 23:9) 1 1 -1 9 0 0 )? & Respondeo, Paulum ita sibi usurpare nomen patris, ut Deo nullam honoris sui particulam abroget aut minuat.& Unicus in fide pater omnium est Deus, quia omnes verbo suo et spiritus sui virtute regenerat: quia solus est qui fidem confert. Sed quibus ad eam rem dignatur uti ministris, eos in honoris sui communicationem etiam admittit, nihil tamen sibi derogando. Erat ergo Deus spiritualis Timothei pater: et quidem solus, proprie loquendo. Sed Paulus, qui minister fuerat Dei in gignendo Timotheo, quasi subalterno iure titulum sibi vindicat (John Calvin).) 1 1 2 8 0 “tw://bible.?id=46.16.13|AUTODETECT|” 22 The phrase in faith in the sense of in the sphere of faith is not un-Pauline, and does not prove that Paul cannot have written the Pastorals. It occurs with the article in ) 7 1 -1 9 0 “tw://bible.?id=46.16.13|AUTODETECT|” I Cor. 16:13) 1 1 -1 9 0 “tw://bible.?id=47.13.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=47.13.5|AUTODETECT|” II Cor. 13:5) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; without the article in ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” . It is true that it is found with greater frequency in the Pastorals 7 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 1 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” 2:7) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=54.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.12|AUTODETECT|” 4:12) 1 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.13|AUTODETECT|” II Tim. 1:13) 1 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” Titus 1:13) 1 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” ; and in connection with ) 7 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” I Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” cf. ) 7 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” Acts 14:22) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 23 ) In the Old Testament, which forms the basis of Paul s use of terms, this broader connotation is illustrated in such passages as the following, in each of which the Septuagint has ���� as a translation for the Hebrew %ecedh:) 1 1 2 8 0 “tw://bible.?id=1.39.21|AUTODETECT|” Jehovah showed kindness to him (Joseph) 7 1 -1 9 0 “tw://bible.?id=1.39.21|AUTODETECT|” Gen. 39:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.6|AUTODETECT|” & showing lovingkindness to thousands of them that love me 7 1 -1 9 0 “tw://bible.?id=2.20.6|AUTODETECT|” Ex. 20:6) 1 1 -1 9 0 “tw://bible.?id=5.5.10|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=5.5.10|AUTODETECT|” Deut. 5:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=10.7.15|AUTODETECT|” But my lovingkindness shall not depart from him (David) 7 1 -1 9 0 “tw://bible.?id=10.7.15|AUTODETECT|” II Sam. 7:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=16.1.5|AUTODETECT|” & who keeps covenant and lovingkindness 7 1 -1 9 0 “tw://bible.?id=16.1.5|AUTODETECT|” Neh. 1:5) 1 1 -1 9 0 0 = LXX II Esdras 11:5).) 1 1 2 8 0 0 (Note close connection between God s convenant and his lovingkindness!)) 1 1 2 8 0 “tw://bible.?id=19.5.7|AUTODETECT|” See further various passages in the Psalms, such as those which in our English versions are found in ) 7 1 -1 9 0 “tw://bible.?id=19.5.7|AUTODETECT|” Ps. 5:7) 1 1 -1 9 0 “tw://bible.?id=19.36.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.36.5|AUTODETECT|” 36:5) 1 1 -1 9 0 “tw://bible.?id=19.36.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.36.7|AUTODETECT|” 7) 1 1 -1 9 0 0 , etc.) 1 7 2 8 0 0 The term God s mercy, accordingly, may be translated either kindness, lovingkindness or compassion, pity . It all depends upon the specific context in which the word is used. The two meanings, moreover, blend into each other as do the colors of the rainbow.) 24 Or: I urge you now, as I did when I was traveling to Macedonia, to stay on at Ephesus, in order etc. Cf. the Swedish: Jag bjuder dig, nu sasom n�r jag for astad till Macedonien, att stanna kvar i Efesus, och d�r & (Bibeln eller Den Heliga Skrift, Konungen 1917, edition Stockholm, 1946).) 25 Although the construction of the sentence is not easy, the most natural explanations yield the same resultant meaning.

Whether we read the sentence as an anacoluthon, As I urged you when I was on my way to Macedonia to stay on at Ephesus, in order, etc., with so do I now understood; or whether the infinitive to stay on be immediately interpreted as an imperative; or, finally, whether the very act of writing be itself considered a substitute for the omitted words, there is no substantial difference in sense: Paul, alarmed by the encroachment and influence of dangerous doctrines, once more impresses upon Timothy the idea that this surely is not the time for him to leave Ephesus!) 26 Says John Calvin similarly, op. cit. p. 252: Aestimat a fructu doctrinam. Quaecunque enim non aedificat, repudianda est, etiamsi nihil aliud habeat vitii: quaecunque vero ad concertiones solum excitandas valet, duplici damnanda est.) 27 The best reading has �0�������� (stewardship), not �0������� (building up, edifying).) 28 ) Uses of the term that require special comment are the following:) 1 1 2 8 0 “tw://bible.?id=45.16.23|AUTODETECT|” a. In ) 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 0 the �0������� is a treasurer, which meaning of the term finds abundant support in extra-canonical Koine literature (see M.M., p. 443).) 1 1 2 8 0 “tw://bible.?id=60.4.10|AUTODETECT|” b. In ) 7 1 -1 9 0 “tw://bible.?id=60.4.10|AUTODETECT|” I Peter 4:10) 1 1 -1 9 0 0 the metaphorical meaning is broadened and applied to believers generally.) 1 1 2 8 0 “tw://bible.?id=49.1.10|AUTODETECT|” c. In ) 7 1 -1 9 0 “tw://bible.?id=49.1.10|AUTODETECT|” Eph. 1:10) 1 1 -1 9 0 0 and related passages the meaning of the term is disputed. The sense dispensation when that term is defined as a period of time during which a particular divine arrangement of things is operative is debatable.) 1 1 2 8 0 “tw://bible.?id=1.3.7|AUTODETECT|” 29 Though the term conscience does not occur in the Old Testament, the idea certainly is found there 7 1 -1 9 0 “tw://bible.?id=1.3.7|AUTODETECT|” Gen. 3:7) 1 1 -1 9 0 “tw://bible.?id=1.3.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.3.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=1.39.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.39.9|AUTODETECT|” 39:9) 1 1 -1 9 0 “tw://bible.?id=9.24.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.24.17|AUTODETECT|” I Sam. 24:17) 1 1 -1 9 0 “tw://bible.?id=9.26.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.26.21|AUTODETECT|” 26:21) 1 1 -1 9 0 “tw://bible.?id=10.24.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.24.10|AUTODETECT|” II Sam. 24:10) 1 1 -1 9 0 “tw://bible.?id=18.42.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.42.5|AUTODETECT|” Job 42:5) 1 1 -1 9 0 “tw://bible.?id=18.42.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.42.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.5|AUTODETECT|” Is. 6:5) 1 1 -1 9 0 “tw://bible.?id=27.9.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.9.19|AUTODETECT|” Dan. 9:19) 1 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ). In the New Testament the word occurs twice in Acts (23:1; 24:16); five times in Hebrews (9:9; 9:14; 10:2; 10:22; 13:18); three times in I Peter (2:19; 3:16; 3:21); and at least twenty times in Paul s writings. In the Pastorals it is found in ) 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=54.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=54.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=54.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.2|AUTODETECT|” 4:2) 1 1 -1 9 0 “tw://bible.?id=55.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.3|AUTODETECT|” II Tim. 1:3) 1 1 -1 9 0 “tw://bible.?id=56.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.15|AUTODETECT|” Titus 1:15) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 30 ) The idea that Paul here teaches that the justified Christian has nothing to do with the law is burdened by the following objections:) a. It is totally foreign to the context, in which the apostle (barring the salutation which pertains to the entire letter) as yet has said nothing about justified Christians.) b. Here in verse 9 he is speaking entirely in general about a (notice a, not the) righteous person; and he is saying that for such a righteous person law is not laid down.) c. A word is often explained by its antonyms. Here a righteous person stands over against persons who are lawless, insubordinate, impious, sinful, unholy, profane, murderers of fathers, murderers of mothers, etc., all of which terms have to do with sins in the moral-spiritual realm, sins of attitude and conduct, sins against the moral law of the Ten Commandments. Hence, it certainly seems very probable that we are here in the moral, not in the forensic realm.) 31 I do not mean that the adjectives E���� and ������ are restricted so that in every instance they refer to man s attitude with respect to his duties under the first table of the law.

Trench is correct when he points out that Scripture recognizes no such arbitrary division between the first and second tables. What I do mean is that in the present passage the very use of the word unholy in immediate connection with profane seems to point in the direction of the classical distinction. For the rest see R. C. Trench, op. cit. lxxxviii; also M.M., 45, 460.) 1 1 2 8 0 “tw://bible.?id=20.13.13|AUTODETECT|” 32 The idea that Paul cannot have written the Pastorals because the word sound is used here, and that this word must mean in harmony with reason, must be rejected. Soundness is not a purely intellectual concept; and the metaphorical use of the word was surely known to Paul, for example, from the LXX rendering of ) 7 1 -1 9 0 “tw://bible.?id=20.13.13|AUTODETECT|” Prov. 13:13) 1 1 -1 9 0 0 , second line. Cf. footnote 193.) 1 1 2 8 0 0 33 ) 1 1 2 8 0 “tw://bible.?id=47.4.4|AUTODETECT|” In agreement with the A.V., Berkeley Version, Goodspeed, Moffatt, R.S.V., Weymouth, Williams, etc., we construe the genitive of the glory as adjectival. 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=42.16.8|AUTODETECT|” proves nothing to the contrary.) It is not true that when ����� is preceded by the article it cannot be adjectival. Cf. steward of the unrighteousness in ) 7 1 -1 9 0 “tw://bible.?id=42.16.8|AUTODETECT|” Luke 16:8) 1 1 -1 9 0 0 . Moreover, in biblical Greek the adjectival genitive is of frequent occurrence, due, no doubt, to the Semitic background.) 1 1 2 8 0 0 There is no need of searching for a remote connection for the phrase under discussion. It is the immediately preceding sound doctrine which is according to or in harmony with the glorious gospel of the blessed God.) 1 1 2 8 0 “tw://bible.?id=19.32.1|AUTODETECT|” 34 A close synonym of �������� is �Q�������. The former is the equivalent of the Hebrew ashrey, which as a construct plural may be rendered, O the blessedness of & ! It occurs, for example, with reference to men who have communion with God, are the recipients of God s special benefits, particularly, of the blessing of forgiveness 7 1 -1 9 0 “tw://bible.?id=19.32.1|AUTODETECT|” Ps. 32:1) 1 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” Rom. 4:8) 1 1 -1 9 0 “tw://bible.?id=41.14.61|AUTODETECT|” ). The latter translates the Hebrew baruk, and means to be praised, or worthy of praise 7 1 -1 9 0 “tw://bible.?id=41.14.61|AUTODETECT|” Mark 14:61) 1 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” Luke 1:68) 1 1 -1 9 0 “tw://bible.?id=45.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.25|AUTODETECT|” Rom. 1:25) 1 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=47.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.3|AUTODETECT|” II Cor. 1:3) 1 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” 11:31) 1 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” Eph. 1:3) 1 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” I Peter 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.17.9|AUTODETECT|” 35 Or simply, I thank him, etc. But ����� �� is perhaps a trifle stronger than �P��������. It seems to mean, I both feel and express my gratitude. See also p. 11; and cf. ) 7 1 -1 9 0 “tw://bible.?id=42.17.9|AUTODETECT|” Luke 17:9) 1 1 -1 9 0 “tw://bible.?id=58.12.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.28|AUTODETECT|” Heb. 12:28) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 36 Or because. Whether E�� is taken as declarative or as causal makes very little difference here.) 37 The original has �������, nominative, sing., masc., second aor. participle, middle, from ������; hence, having appointed me for himself, but in such cases the action expressed by the participle being simultaneous with the action expressed by the finite verb the meaning can be conveyed by using two finite verbs connected with and. ) 38 Literally for the ages of (the) ages. ) 39 ) The apostle means:) 1 1 2 8 0 “tw://bible.*?id=44.28.17|AUTODETECT|”

1. I belong to that group of persons which consists of foremost sinners. In ) 7 1 -1 9 0 “tw://bible.?id=44.28.17|AUTODETECT|” Acts 28:17) 1 1 -1 9 0 0 the word foremost is used as a plural. Hence, what the apostle means is, I am one of the greatest of sinners (not necessarily the greatest). Moreover, he does not use the definite article. Hence, he does not really say, I am the chief of sinners. ) 1 1 2 8 0 “tw://bible.?id=40.10.2|AUTODETECT|” Objection: The presence or absence of the article makes very little difference, as is shown by the fact that the New Testament contains several passages in which foremost , though without the article, has the absolute meaning: ) 7 1 -1 9 0 “tw://bible.?id=40.10.2|AUTODETECT|” Matt. 10:2) 1 1 -1 9 0 “tw://bible.?id=43.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.7|AUTODETECT|” John 8:7) 1 1 -1 9 0 “tw://bible.?id=43.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=49.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.2|AUTODETECT|” Eph. 6:2) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 0 . In the present case the immediately following context (verse 16) also shows that the apostle describes himself as the one person who leads the procession.) 1 1 2 8 0 “tw://bible.?id=12.17.10|AUTODETECT|”
2. I am the chief of sinners, that is, the greatest sinner. But this is simply a figure of speech: hyperbole, as is, for example, the statement in ) 7 1 -1 9 0 “tw://bible.?id=12.17.10|AUTODETECT|” II Kings 17:10) 1 1 -1 9 0 0 , according to which the children of Israel set up idolatrous pillars on every high hill and under every green tree. ) 1 3 2 8 0 0 Objection: verse 16 clearly shows that the apostle consistently carries through the idea contained in foremost. Hence, this is no rhetorical exaggeration.) 3. Historically I am sinner No. 1. In course of time others will follow. ) Objection: Even though there is perhaps a small element of truth in this explanation (see verse 16), it certainly does not account for the intensity of feeling which is expressed in the famous clause, and which causes it to end in a doxology! What Paul says is clearly nothing less than an instance of self-reproach and praise of God s infinite, incomprehensible mercy!) 1 1 2 8 0 “tw://bible.?id=46.15.10|AUTODETECT|”
3. I am the most important sinner, since as an apostle I have labored more abundantly than all the others 7 1 -1 9 0 “tw://bible.*?id=46.15.10|AUTODETECT|” I Cor. 15:10) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Objection: This interpretation is foreign to the context, in which Paul, far from commending himself, describes himself as a former blasphemer, persecutor, and wanton aggressor (verse 13).) 5. I am the worst sinner. This is clearly what the apostle meant. It shows what a humble man he was, and how his past sins troubled him. However, though psychologically such self-reproach is understandable and to a certain extent justifiable, it is not necessary for us to agree with Paul s estimate of himself. He was actually a far better man than he thought he was.) Objection: This view under-estimates the seriousness of Paul s life as a persecutor, and fails to do full justice to Scripture s infallibility.) 6.

Of all men, past, present, and future, I am the worst. The statement must be taken in its most absolute sense.) 1 1 2 8 0 “tw://bible.?id=53.2.0|AUTODETECT|” Objection: Then the apostle would be saying that he considers himself even worse than Judas and also even worse than the man of lawlessness. The context does not point in this direction, and we cannot believe that the man who wrote ) 7 1 -1 9 0 “tw://bible.?id=53.2.0|AUTODETECT|” II Thess. 2) 1 1 -1 9 0 0 would render such a verdict concerning himself.) 1 1 2 8 0 0 7. I am the worst of men. This self-abasement is morbid. Paul cannot have written these words. They sound insincere and point to another author.) 1 1 2 8 0 “tw://bible.?id=46.15.8|AUTODETECT|” Objection: The fact is that this self-reproach or self-condemnation is so characteristic of Paul 7 1 -1 9 0 “tw://bible.?id=46.15.8|AUTODETECT|” I Cor. 15:8) 1 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 0 ) that others have exclaimed, No one except Paul could have written it. ) 1 1 2 8 0 0 40 See J. Van Andel, Paulus Brieven aan Timotheus, Leiden, 1904, p. 28.) 1 1 2 8 0 “tw://bible.?id=54.6.16|AUTODETECT|” 41 Although it is true that the idea of God s imperishability is also found in the works of Greek and later Jewish philosophers, to speak of Paul s borrowing or deriving the idea from them is highly precarious, and this for two reasons: a. the doctrine of God s imperishability is taught and presupposed throughout the Old Testament; b. the philosophical idea and the scriptural idea are not identical 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.12.6|AUTODETECT|” 42 The original has ���p �p� ���������� �v �r ����������. In the New Testament the verb ������ means to lead (or to bring) out or forth 7 1 -1 9 0 “tw://bible.?id=44.12.6|AUTODETECT|” Acts 12:6) 1 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” 16:30) 1 1 -1 9 0 “tw://bible.?id=44.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=44.25.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.25.26|AUTODETECT|” 25:26) 1 1 -1 9 0 “tw://bible.?id=40.2.9|AUTODETECT|” ); or to precede 7 1 -1 9 0 “tw://bible.?id=40.2.9|AUTODETECT|” Matt. 2:9) 1 1 -1 9 0 “tw://bible.?id=40.14.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.22|AUTODETECT|” 14:22) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” 21:9) 1 1 -1 9 0 “tw://bible.?id=40.21.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.31|AUTODETECT|” 21:31) 1 1 -1 9 0 “tw://bible.?id=40.26.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.32|AUTODETECT|” 26:32) 1 1 -1 9 0 “tw://bible.?id=40.28.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.7|AUTODETECT|” 28:7) 1 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” ; Mark 19:32; 14:28; 16:7). In all the instances mentioned so far the verbal form has an immediately following pronoun-object. However, at times either the object is not mentioned, though implied, or the verbal form may even become entirely intransitive 7 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” Mark 6:45) 1 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” 11:9) 1 1 -1 9 0 “tw://bible.?id=42.18.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.39|AUTODETECT|” Luke 18:39) 1 1 -1 9 0 “tw://bible.?id=54.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.24|AUTODETECT|” I Tim. 5:24) 1 1 -1 9 0 “tw://bible.?id=63.1.9|AUTODETECT|” ). The intransitive connotation would seem to be especially present in such cases as ) 7 1 -1 9 0 “tw://bible.?id=63.1.9|AUTODETECT|” II John 9) 1 1 -1 9 0 “tw://bible.?id=58.7.18|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.7.18|AUTODETECT|” Heb. 7:18) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” (in which case the participle has the force of an adjective: a foregoing commandment = a former commandment ). In the passage under study 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=58.7.18|AUTODETECT|” ) no pronoun-object is expressed, and probably none is implied. We seem to have an intransitive use similar to that in ) 7 1 -1 9 0 “tw://bible.?id=58.7.18|AUTODETECT|” Heb. 7:18) 1 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” . Hence, we translate, the preceding prophetic utterances with respect to you, or the previous prophetic utterances concerning you. The fact that �� with acc. may mean concerning is clear from ) 7 1 -1 9 0 “tw://bible.?id=41.9.12|AUTODETECT|” Mark 9:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.27.18|AUTODETECT|” 43 Paul does not definitely say that he regards conscience to be the rudder. In the abstract he may have been thinking of conscience as the ship s furniture, tackle, or cargo. In that case the verb which we have translated discarded may be rendered thrown overboard 7 1 -1 9 0 “tw://bible.?id=44.27.18|AUTODETECT|” Acts 27:18) 1 1 -1 9 0 “tw://bible.?id=44.27.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=44.27.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” ). He may even have been thinking of the ship s anchor. However, if, as seems probable, his reference to shipwreck as a result of pushing away conscience implies that he is thinking of conscience under the symbolism of some object pertaining to the ship, what figure would be more logical than that of a rudder? Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.2.14|AUTODETECT|” Rom. 2:14) 1 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” 15) 1 1 -1 9 0 0 , in which passage conscience is represented as a law which one obeys (for example, just like a ship obeys its rudder). Also, a ship without a rudder may readily suffer shipwreck.) 1 2 2 8 0 0 44 For example, by Lenski, op. cit., p. 534.) )