the Week of Christ the King / Proper 29 / Ordinary 34
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International Standard Version
1 Timothy 6:21
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Some people who claim to have that "knowledge" have gone completely away from what we believe. God's grace be with you all.
for by professing it some have missed the mark as regards the faith. Grace be with you.
which sciece whyll some professed they have erred as concernynge the fayth. Grace be with the Amen.
which some professing have erred concerning the faith. Grace be with you. Amein.
which some have professed and thereby have gone astray from the faith. Grace be with you.
By saying they have that "knowledge," some have missed the true faith. Grace be with you.
which some professing have erred concerning the faith. Grace be with you.
Which some professing, have erred concerning the faith. Grace [be] with thee. Amen.
for by professing it some have swerved from the faith. Grace be with you.
which some professing have erred concerning the faith. Grace be with you. Amen.
Grace be with thee.
of which some have spoken boastfully in connexion with the true faith, and have erred. Grace be with you all.
which summen bihetinge, aboute the feith fellen doun. The grace of God be with thee. Amen.
which some professing have erred concerning the faith. Grace be with you.
which some have professed and thus swerved away from the faith. Grace be with you all.
Some people have even lost their faith by believing this talk. I pray that the Lord will be kind to all of you!
which some have professed and by doing so have erred (missed the mark) and strayed from the faith. Grace be with you.
which some professing have erred concerning the faith. Grace be with you.
Through which some, who gave their minds to it, have been turned away from the faith. Grace be with you.
For many who promise this "knowledge" have missed the mark, as far as the faith is concerned. Grace be with you.
of which some having made profession, have missed the faith. Grace [be] with thee.
For they who pursue it err from the faith. Grace be with thee. Amen.
for they who profess it, have erred from the faith. Grace be with thee. Amen.
Which some professing, haue erred concerning the faith. Grace be with thee. Amen.The first to Timothie was written from Laodicea, which is the chiefest citie of Phrygia Pacaciana.
Some people have wandered from the faith by following such foolishness. May God's grace be with you all.
Some people have gone after much learning. It has proved to be false and they have turned away from the faith. May you have God's loving-favor.
by professing it some have missed the mark as regards the faith. Grace be with you.
Which while some professe, they haue erred concerning the faith. Grace be with thee, Amen. The first Epistle to Timotheus, written from Laodicea, which is the chiefest citie of Phrygia Pacaciana.
For those professing this, have strayed from the faith. Grace be with you. Amen.
Which, some professing, concerning the faith, have missed the mark! Favour be with you.
Which some promising, have erred concerning the faith. Grace be with thee. Amen.
Which some professyng, haue erred concernyng the fayth. Grace [be] with thee. Amen. Sent from Laodicea, which is the chiefest citie of Phrygia Pacaciana.
For some have claimed to possess it, and as a result they have lost the way of faith. God's grace be with you all.
By professing it, some people have departed from the faith.
Which some professing have erred concerning the faith. Grace be with thee. Amen.
which some, by professing it, have deviated concerning the faith. Grace be with you all.
which some asserting have missed the mark concerning the faith. Grace be with you. Amen.
which certain professing -- concerning the faith did swerve; the grace [is] with you. Amen.
which whyle some professed, they haue erred as concernynge the faith. Grace be with the, Amen.
and thereby deviated from the true principles of faith. grace be with you. AMEN.
By professing it, some have strayed from the faith. Grace be with you all.
by professing it some have strayed concerning the faith. Grace be with you. Amen.
There are many who've wandered off the trail of life by behaving like fools.Ride with God's grace, every one of you.
which some have professed and thus gone astray from the faith. Grace be with you.
which some, while professing, have gone astray from the faith. Grace be with you.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
have: 1 Timothy 6:10, 1 Timothy 1:6, 1 Timothy 1:19, 2 Timothy 2:18, Hebrews 10:1 - Hebrews 12:29
Grace: Romans 1:7, Romans 16:20, Romans 16:24, 2 Timothy 4:22, Titus 3:15, Hebrews 13:25
Amen: Matthew 6:13
Reciprocal: Colossians 4:18 - Grace James 5:19 - err
Cross-References
Look at the birds in the sky. They don't plant or harvest or gather food into barns, and yet your heavenly Father feeds them. You are more valuable than they are, aren't you?Job 1:38:41; Psalm 147:9; Luke 12:24;">[xr]
Gill's Notes on the Bible
Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.
Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his "Amen" to it. The Alexandrian copy and Arabic version read, "grace be with you. Amen".
The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle's time, Phrygia was not known by such an appellation as "Pacatiana", which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out "Pacatiana"; and one of Beza's manuscripts, instead of "Laodicea", reads "Macedonia", from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.
Barnes' Notes on the Bible
Which some professing - Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.
Have erred concerning the faith - see notes on 1 Timothy 1:6-7; 1 Timothy 6:10.
Grace be with thee - see the notes, Romans 1:7.
On the subscription at the close of this Epistle, see Intro., Section 2. It is, like the other subscriptions at the close of the epistles, of no authority.
Clarke's Notes on the Bible
Verse 1 Timothy 6:21. Which some professing — Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See 1 Timothy 1:6; 1 Timothy 1:7.
Grace be with thee. — May the favour and influence of God be with thee, and preserve thee from these and all other errors!
Amen. — This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word FINIS, simply to indicate the end of the work.
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -
The first to Timothy is completed; the second to Timothy begins. - DE. The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - CLAROMONT. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common GREEK TEXT, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.
The VERSIONS are not less discordant: -
The First Epistle to Timothy, which, was written from Laodicea. - SYR.
The VULGATE has no subscription.
The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - ARAB.
To the man Timothy. - AETHIOPIC.
The First Epistle to Timothy, written from Athens. - ARABIC of Erpenius.
Written from Athens, and sent by Titus, his disciple. - COPTIC.
Written from Macedonia. - AUCTOR SYNOPS.
The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - PHILOXENIAN SYRIAC.
There is one authority in Griesbach, Mt. c., for its being written from NICOPOLIS. This is the opinion also of Dr. Macknight.
That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.
IN reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.
Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning," it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.
It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.
But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?
That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.
But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1 Timothy 3:2: He should be apt to teach - capable of teaching others. See the note. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire. But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favoured. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.
How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.
Finished correcting for a new edition, Dec. 22d, 1831. - A.C.
