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1 Timothy 1:13
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from Treasury of Scripure Knowledge
was: Acts 8:3, Acts 9:1, Acts 9:5, Acts 9:13, Acts 22:4, Acts 26:9-11, 1 Corinthians 15:9, Galatians 1:13, Philippians 3:6
but: 1 Timothy 1:16, Hosea 2:23, Romans 5:20, Romans 5:21, Romans 11:30, Romans 11:31, Hebrews 4:16, 1 Peter 2:10
because: Numbers 15:30, Luke 12:47, Luke 23:34, John 9:39-41, Acts 3:17, Acts 26:9, Hebrews 6:4-8, Hebrews 10:26-29, 2 Peter 2:21, 2 Peter 2:22
Reciprocal: Genesis 20:5 - in the integrity Leviticus 4:2 - through Leviticus 4:13 - through ignorance Leviticus 13:16 - General Leviticus 24:11 - blasphemed Leviticus 24:16 - blasphemeth Numbers 15:27 - General Deuteronomy 9:7 - Remember Nehemiah 9:8 - foundest Job 42:6 - I Psalms 68:18 - rebellious Isaiah 29:24 - also Ezekiel 18:21 - if the Hosea 2:1 - Ruhamah Matthew 5:7 - for Matthew 9:10 - many Matthew 9:13 - to call Matthew 12:31 - All Matthew 12:32 - whosoever Matthew 15:27 - Truth Matthew 20:4 - Go Matthew 21:31 - the publicans Mark 2:10 - General Luke 7:43 - I Luke 8:38 - saying Luke 12:10 - General Luke 12:48 - knew Luke 15:19 - no Luke 19:10 - General Luke 22:32 - strengthen Luke 22:65 - blasphemously John 16:3 - because John 16:9 - General Acts 6:11 - blasphemous Acts 13:27 - because Acts 16:32 - they Acts 22:7 - why Romans 4:5 - ungodly Romans 5:16 - but the free Romans 6:17 - that 1 Corinthians 2:8 - for 2 Corinthians 4:1 - as Galatians 1:23 - he which Ephesians 3:8 - who am Colossians 3:8 - blasphemy 1 Thessalonians 5:9 - obtain 1 Timothy 1:15 - of whom 2 Timothy 2:10 - obtain Hebrews 5:2 - ignorant James 2:7 - blaspheme 1 Peter 2:15 - the ignorance Revelation 2:9 - the blasphemy
Gill's Notes on the Bible
Who was before a blasphemer,.... Of the name of Christ, contrary to which he thought he ought to do many things; and he not only blasphemed that name himself, calling him an impostor and a deceiver, but he compelled others to blaspheme it also, Acts 26:9. This, as well as what follows, is said, to illustrate the grace of God in his conversion, and call to the ministry:
and a persecutor: for not content to speak evil of Christ, of his person, people, truths, and ordinances, he acted against them; not only breathed out against the disciples threatenings and slaughter, but did many evil things to them, and destroyed them which called on the name of Christ; persecuted Christ in his members, and them beyond measure, even unto death, Acts 9:1
And injurious; not barely using contumelious and reproachful words of Christ, and his people, which is the sense of some versions, and seems to be included in the first character; but using force and violence, and doing injury, not only to the characters, but persons and properties of the saints, making havoc of the church, haling men and women out of their houses, and committing them to prison; and now it was that Benjamin ravined as a wolf, the apostle being of that tribe; see Acts 8:3.
But I obtained mercy: the Vulgate Latin version reads, "the mercy of God"; God had mercy on him, unasked and unsought for, as well as unmerited; God had mercy on him when he was in the career of his sin, and stopped him; and of his abundant mercy begat him again to a lively hope of forgiveness and eternal life; and through his great love quickened him, when dead in trespasses and sins; and according to the multitude of his tender mercies, forgave and blotted out all his iniquities; and put him openly among his children, his family and household; and to all this added the grace of apostleship: he put him into the ministry, and, of a blaspheming and injurious persecutor, made him a laborious, faithful, and useful preacher of the Gospel.
Because I did it ignorantly in unbelief. This is said, not as an extenuation of this sin, or as an excuse for himself; for this was not the apostle's method, since in the next verse he calls himself the chief of sinners; besides, ignorance is not an excuse but an aggravation of sin, especially when there are means of knowledge, and these are not attended to; and when persons are not open to conviction, and reject the fullest evidence, which was the case here: nor can unbelief be pleaded in such a man's favour, who heard what Stephen had to say; and though he could not resist his wisdom, received not the truth spoken by him, but consented to his death; moreover, all sins spring from ignorance, and are aggravated by unbelief: but this phrase describes the apostle's state and condition; he was a poor, blind, ignorant bigot, an unbelieving and hardened creature, and so an object of mercy, pity, and compassion; and he who has compassion on the ignorant, and them that are out of the way, had compassion on him. He indeed did not know that Jesus was the Christ, or that his followers were the true church of God; he really thought he ought to do what he did, and that, in doing it, he did God good service; he had a zeal, but not according to knowledge; and therefore did not sin wilfully and maliciously against light, and knowledge, and conscience, and so not the sin against the Holy Ghost; as some of the Pharisees did, and therefore died without mercy, and were not capable subjects of mercy, and proper objects of it; nor is it ever extended to such: but this not being the case of the apostle, mercy was of sovereign good will and pleasure vouchsafed to him; his ignorance and unbelief were not a reason or cause of his obtaining mercy, which is always shown in a sovereign way; but a reason, showing, that that was mercy that was vouchsafed to him, since he was such an ignorant and unbelieving creature. It is a good note of Beza's on the place, "en merita preparationis quae profert apostolus"; "what works, merits, previous qualifications and preparations were there in the apostle, fitting him for the grace and mercy of God", seeing in the midst of his sins, and in the full pursuit of them, the grace of God laid hold upon him, and mercy was shown him? there is nothing between his being a blasphemer, a persecutor, an injurious person, an ignorant unbeliever, and his obtaining mercy.
Barnes' Notes on the Bible
Who was before a blasphemer - This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer - that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect; see the notes on Philippians 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause - not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches, and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, see the notes on Matthew 9:3; compare Acts 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do Acts 26:9; here he says that he now regarded it as blasphemy. Hence, learn that people may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.
And a persecutor - Acts 9:1 ff; Acts 22:4; Acts 26:11; 1 Corinthians 15:9; Galatians 1:13, Galatians 1:23.
And injurious - The word here used (ὑβριστής hubristēs), occurs only in one other place in the New Testament, Romans 1:30, where it is rendered “despiteful.” The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word “blasphemer,” or “persecutor,” and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done; compare the Greek in Matthew 22:6; Luke 11:45; Luke 18:32; Acts 14:5; 1 Thessalonians 2:2; 2 Corinthians 12:10, for illustrations of the meaning of the word. Tyndale and Coverdale render it here “tyrant.”
But I obtained mercy, because I did it ignorantly in unbelief - compare notes on Luke 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such - for what he did was with a violent and wicked spirit - but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers; “Father, forgive them, for they know not what they do.” It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.
Yet we cannot but regard - Paul’s “ignorance in unbelief” as, in itself, a grievous sin, He had abundant means of knowing the truth had he been disposed to inquire with patience and candor. His great abilities and excellent education are a further aggravation of the crime. It is, therefore, impossible to acquiesce in any solution of this clause which seems to make criminal ignorance a ground of mercy. The author, however, intends nothing of this kind, nor would it be fair to put such construction on his words. Yet, a little more fullness had been desirable on a subject of this nature. It is certain, that, independent of the nature of the ignorance, whether willful or otherwise, the character of crime is affected by it. He who should oppose truth, knowing it to be such, is more guilty than he who opposes it in ignorance, or under the conviction that it is not truth, but falsehood. In a certain sense, too, this ignorance, may be regarded as a reason why mercy is bestowed on such as sin desperately or blasphemously under it. Rather, it is a reason why they are not excluded from mercy. It shows why persons so guilty are not beyond its pale. This is, we think, the true key both to the passage, and that in Luke 23:34. The ignorance is not a reason why God should bestow mercy on such persons, rather than on others left to perish, but a reason why they obtain mercy at all, who, by their blasphemies had been supposed to have reached the sin against the Holy Spirit.
Now consider the passage in this view. The apostle had just been showing how great a sinner he had formerly been. His criminality had been so great that it went near to shutting him out from mercy altogether. Had he maliciously persecuted and blasphemed Christ, knowing him to be the Messiah, his had been the unpardonable sin, and his lot that of judicial, final obduracy. But he had not got that length. He was saved from that gulph, and obtained mercy, because, sinning ignorantly and in unbelief, he was not beyond its range.
That Paul should set himself to excuse his guilt is altogether impossible. He does the very reverse. He has but escaped the unpardonable sin. He is chief of sinners. He owes his salvation to exceeding abundant grace. All long-suffering has been exercised toward him. He affirms, that mercy was extended to him, that, to the end of time, there might be a proof or pattern of mercy to the guiltiest. Had he been assigning a reason why he obtained mercy, rather than others left to perish, doubtless that had been what he has elsewhere assigned and defended, “God will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion;” Romans 9:15.
Clarke's Notes on the Bible
Verse 13. A blasphemer — Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers.
And-persecutor — Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus.
And injurious — και υβριστην. As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance.
I did it ignorantly in unbelief — Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character.
