although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
Parallel Translations
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although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
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when before I was a blasphemar and a persecuter and a tyraut. But I obtayned mercy because I dyd it ignorauntly thorow vnbelefe.
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When before I was a blasphemer, and a persecuter, and an oppresser: but I was receiued to mercie: for I did it ignorantly through vnbeliefe.
Cross-references (24)
Passages linked to 1 Timothy 1:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 8:3 But Saul ravaged the assembly, entering into every house and dragged both men and women off to prison.
- Hebrews 6:4-8 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God and the powers of the age to come, and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from God; but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
- 1 Peter 2:10 In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
- Acts 9:13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem.
- 2 Peter 2:21-22 For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment delivered to them. But it has happened to them according to the true proverb, “The dog turns to his own vomit again,” and “the sow that has washed to wallowing in the mire.”
- Acts 3:17 “Now, brothers, I know that you did this in ignorance, as did also your rulers.
- Hebrews 10:26-29 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. A man who disregards Moses’ law dies without compassion on the word of two or three witnesses. How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
- Luke 23:34 Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.
- John 9:39-41 Jesus said, “I came into this world for judgment, that those who don’t see may see; and that those who see may become blind.” Those of the Pharisees who were with him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.
- Hebrews 4:16 Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- Numbers 15:30 “ ‘But the soul who does anything with a high hand, whether he is native-born or a foreigner, blasphemes Yahweh. That soul shall be cut off from among his people.
- Hosea 2:23 I will sow her to me in the earth; and I will have mercy on her who had not obtained mercy; and I will tell those who were not my people, ‘You are my people;’ and they will say, ‘My God!’ ”
- Luke 12:47 That servant, who knew his lord’s will, and didn’t prepare, nor do what he wanted, will be beaten with many stripes,
- Acts 9:1 But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest
- Acts 9:5 He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting.
- Acts 22:4 I persecuted this Way to the death, binding and delivering into prisons both men and women.
- Acts 26:9-11 “I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. I also did this in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities.
- Romans 5:20-21 The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- 1 Corinthians 7:25 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy.
- 1 Corinthians 15:9 For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God.
- Galatians 1:13 For you have heard of my way of living in time past in the Jews’ religion, how that beyond measure I persecuted the assembly of God and ravaged it.
- Philippians 3:6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
- 1 Timothy 1:16 However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were going to believe in him for eternal life.
- Romans 11:30-31 For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 13. Who was formerly a blasphemer and persecutor; a…
13. Who was formerly a blasphemer and persecutor; a blasphemer against God, a persecutor and oppressor against the Church. We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an additional terns, an oppressor.
Because I did it ignorantly in unbelief “I obtained pardon,” said he, “for my unbelief; because it proceeded from ignorance;” for persecution and oppression were nothing else than the fruits of unbelief.
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But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply, we must observe the word unbelief; for this term limits Paul’s statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives a sure proof of his reprobation.
And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is contrasted with ignorance, may be regarded as the point of difference.
Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they undertake a voluntary war against God in order to extinguish that light of the Spirit which has been offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for doubting that, by an implied threatening, he intended to terrify all who had been once enlightened, not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally blaspheme ought not to expect any pardon.
But it may be thought that what he now says is to no purpose; for unbelief, which is always blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along by the thoughtless zeal, so as to think that what he did was right. Thus he was an adversary of Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition to Christ.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain These are the preparative works which Paul braggeth of.
These are the preparative works which Paul braggeth of.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 13 Who was before a blasphemer, and a persecutor,…
13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
Ver. 13. Who was before a blasphemer] Chrysostom observes it of Paul, as his greatest honour, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world. So David does penance in a white sheet, as it were, Psa 51:1; title. So Augustine writeth books of confessions. And I was as obstinate a Papist, saith Latimer, as any was in England, and so servile an observer of the Popish decrees, that I thought I had never sufficiently mingled my mass wine with water, and that I should never be damned if I were once a professed friar. Also when I should be made Bachelor of Divinity, my whole oration went against Philip Melancthon and his opinions. And standing in the schools when Mr Stafford (a godly orthodox divine) read, Latimer bade the scholars not to hear him, exhorted the people not to believe him. And yet the said Latimer confessed himself, that he gave thanks to God that he asked him forgiveness before he departed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The kindness of God in putting me into so…
The kindness of God in putting me into so noble a service was the greater and more thankworthy, because
before that time I was a blasphemer, one who spake of Christ reproachfully, for that blasphemy signifieth. Paul was a zealous man in the Jewish religion, his blasphemy therefore only respected the Second Person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme, Act 26:11.
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And a persecutor: of his persecution, see Act 8:3; he entered houses, haled men and women to prison; he breathed threatentings and slaughter against the disciples of the Lord, Act 9:1; he persecuted Christianity even to death, Act 22:4,5. Thus he was injurious, for in other things he was, as to the law, blameless, Phi 3:6, bred up a Pharisee according to the strictest sect of the Jewish religion, Act 26:5; but he verily thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth, Act 26:9; so as he went according to his conscience, (such a one as he had), and, Act 26:10, he had also authority from the chief priests. But neither the dictates of his own erroneous conscience, nor yet the command of his superiors, could (according to Paul’s divinity) excuse him from being a
persecutor, and injurious, and standing in need of the free pardoning mercy of God, which he saith he obtained of God’s free grace, because
he did it ignorantly. We cannot reasonably think that ignorance of the Divine law (once published) should excuse any transgressor of it, we see men will not allow it as to their laws, after promulgation; so that although Paul persecuted Christians ignorantly, yet he stood in need of mercy. Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinner’s sin not to be so exceeding sinful, especially where it is not vincible. Paul’s ignorance here mentioned was vincible; he lived in Judea, where the gospel had been preached some years before he persecuted the professors; he might have heard the sermons preached, and seen the miracles wrought, by Christ and the apostles; but he was bred a Pharisee, and under the prejudices of that sect which were implacable enemies to Christ, this kept him in ignorance. Christ allows something for the prejudices of men’s education. He did what he did also while he was in a state of
unbelief. He believed one true and living God, (all the Jews did so), and worshipped him according to the Jewish manner, yet styles himself an unbeliever. Every man is an unbeliever (in a gospel sense) that receiveth not Jesus Christ as the Son of God and his Saviour, though he believes there is one God, &c. Paul addeth this circumstance of his ignorant blaspheming and persecuting the truth, partly to justify the Divine mercy that pardoned and preserved him; for the gospel peremptorily excludes from pardon all that sin against the Holy Ghost, such who, being enlightened by the knowledge of the saving truth, yet for carnal reasons deliberately and maliciously oppose it; now the showing mercy to Paul was no contradiction to this most wise law of God: and partly he mentions his ignorance to prevent the abuse of the Divine mercy by men; as if from his example they might securely imitate his persecuting the saints, or live in a course of sin, though convinced of their wickedness, and hope for mercy at the last.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Note here, 1. What a prodigious sinner St. Paul…
Note here, 1. What a prodigious sinner St. Paul represents himself before conversion; I was a blasphemer, a persecutor, and injurious; a blasphemer, the highest sin he could commit against God; a persecutor, the highest sin he could commit against saints; injurious, the highest wickedness against mankind: sins of such aggravated and accumulated guilt, that they wanted but one ingredient, namely, sufficient knowledge, to render them the sin against the Holy Ghost.
Be astonished, O heavens, at the great and infinite mercy of God towards great sinners! Even persecutors and blasphemers may be, and sometimes are, converted, and brought home to God.
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Note, 2. That reason asigned by him, why such distinguishing mercy was dispensed to him: he obtained mercy because he did it ignorantly in unbelief. The word because doth not import or imply that ignorance in the apostle was the proper cause of mercy in God, but that it made St. Paul a more capable subject for receiving mercy than he would have been, if he had maliciously sinned against knowledge; nor that St. Paul by less sinning did merit the mercy of God, but his ignorance and unbelief being in a sort invincible, through the prejudice of education, they did much abate the malignity of his sin; for he was bred a Pharisee, which was a sect that had an implacable enmity against Christ and his holy religion.
Observe lastly, The end and design of St. Paul in relating that his bitter persecution of Christianity was in the time of his ignorance, and not done deliberately, knowingly, and maliciously; partly, to justify the divine mercy and free grace of God, which pardoned his fury, his rage, and madness against Christ and his saints; for, had he done thus deliberately and maliciously, for secular ends and worldly advantages, it had been the sin against the Holy Ghost, which was unpardonable; and partly he mentions his ignorance, to prevent the abuse of the divine mercy in men, and to let the world know that none might or ought to take encouragement from his example, to be of a persecuting spirit, and yet hope for mercy, when at the same time they sin against light and knowledge.
I would to God the persecuting spirit amongst us would consider this, which is as bitter as ever in the breasts of some against their protestant brethren; but, blessed be God, legally restrained. They cannot now afflict those whom they do not affect; yet it is evident they do not rejoice, and are not so thankful for their own liberty as they should, because those whom they hate enjoy theirs: their case is vastly different from our apostle’s; they cannot pretend to do it ignorantly, though through infidelity in some sort they may.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Who was before a blasphemer,.... Of the name of…
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, Act 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, Act 9:1.
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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 Act 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A blasphemer - Of Christ. A persecutor - Of…
A blasphemer - Of Christ. A persecutor - Of his church. A reviler - Of his doctrine and people. But I obtained mercy - He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. A blasphemer] Speaking impiously and unjustly of…
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.
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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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Who was before a blasphemer - This does not…
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 Phi 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 Mat 9:3; compare Act 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 Act 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 - Act 9:1 ff; Act 22:4; Act 26:11; 1Co 15:9; Gal 1:13, Gal 1:23.
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And injurious - The word here used (ὑβριστής hubristēs), occurs only in one other place in the New Testament, Rom 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 Mat 22:6; Luk 11:45; Luk 18:32; Act 14:5; 1Th 2:2; 2Co 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 Luk 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 Luk 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;” Rom 9:15.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Because I did it ignorantly in unbelief, or in…
Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that…
Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Act 26:9, Act 26:11).
persecutor-- (Gal 1:13).
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injurious--Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Rom 1:30, "despiteful." One who added insult to injury. BENGEL translates, "a despiser." I prefer the idea, contumelious to others [WAHL]. Still I agree with BENGEL that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [DONALDSON] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (Ti1 1:5, Ti1 1:9, Ti1 1:14; Tit 2:12).
I obtained mercy--God's mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on Ti1 1:2). Those who have felt mercy can best have mercy on those out of the way (Heb 5:2-3).
because I did it ignorantly--Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Act 26:9). Hence it is Christ's plea of intercession for His murderers (Luk 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Act 3:17; Rom 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mat 12:24-32; Luk 11:52) [WIESINGER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. The gift was wonderfully enhanced by the character…
13. The gift was wonderfully enhanced by the character of the receiver.
A blasphemer—One who vilifies; but, in its most direful sense, one who vilifies God.
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Persecutor—Long years had passed since the martyrdom of Stephen, the fierce dispersion of the Jerusalem Church, and the wild raid upon Damascus: but to the perpetual penitence of Paul the memory is still fresh. He is now “Paul, the aged;” but he realizes his historical identity with that “young man whose name was Saul.” Act_7:58. Christ has forgiven him; but how can he forgive himself? He will remember the whole as an incitement of gratitude to the pardoning Jesus.
Injurious—An insulter.
Ignorantly in unbelief—Not that this rendered him innocent, but it was cause why, when the truth was revealed to him, that he yielded that faith and obedience on which mercy depended. See note on Luk_23:34.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. who was before a blasphemer] A translation of…
13. who was before a blasphemer] A translation of the ace. masc. of the article taken with the participle. But the neuter of the article has the best support, and is taken with the adverb, giving it a slightly stronger force ‘during the former days’; while the participle has the concessive sense, though I was beforetime.
a blasphemer, and a persecutor, and injurious] R.V. retains ‘injurious’ in spite of its having become a much weaker word since the 17th century, and so we have an anticlimax, whereas the Greek gives us a climax, the last word referring to deeds of outrage and contumely. Cf. Trench, N. T. Syn. § 29. In 1Th_2:2 and three other places, we have the verb translated ‘shamefully entreated.’ Tyndal, Coverdale and Cranmer give ‘tyraunt.’ Translate, with Ellicott, a doer of outrage.
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but I obtained mercy] howbeit, or ‘but still,’ gives a stronger force than simply ‘but.’ ‘He had not like the worse part of the blaspheming and persecuting Pharisees sinned against his better convictions, Mar_3:28-30; he had not deliberately set at nought the counsel of God, and defied Heaven to its face.’ Fairbairn.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Who was before a blasphemer, and a persecutor,…
(13) Who was before a blasphemer, and a persecutor, and injurious.—In these words of bitter I self-accusation, St. Paul sums up. the characteristic features of his brilliant career as a young Pharisee leader, as a popular Jewish patriot. The object of his intense hatred and of his burning antagonism during these never-to-be-forgotten days was that very Lord, from whom later he had received such unspeakable gifts. He knew he had been “a blasphemer” of that dear Master in the truest sense of the terrible word, since, as it has been well said, that: “He who had seen Stephen die for Christ, and after this did not cease to pant like a wild beast for the blood of the Church, must have known that he had not been guilty of simply reviling men but of blaspheming God.” And “a persecutor,” for, to quote his own words at Jerusalem (Act_22:4): “I persecuted this way unto the death, binding and delivering into prisons both men and women.” (Comp., too, Act_25:11 : “I compelled them to blaspheme.”) And “injurious” (or, more accurately rendered, a doer of outrage), as he must well have remembered the events referred to in the history of the Acts (Act_9:1) in the words: “Saul, yet breathing out threatenings and slaughter against the disciples of the Lord.”
But I obtained mercy.—The Apostle, his heart overflowing with love and gratitude, contrasts his Master’s mercy with his own want of it; the “mercy” shown to him consisting in something very different to simple forgiveness of a great wrong. In St. Paul’s case the pardon was crowned by many a noble gift bestowed by that pitiful King whom he had so cruelly wronged.
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Because I did it ignorantly in unbelief.—This is one of the passages which throws a gleam of light on some of the hard questions which perplex us when we meditate on the principles of the final judgment. Very little is told us as to the doom of those who have not heard, or else have failed to understand, the message of Christ. Still, from even such scanty teaching as is contained in the words we are now considering, and in such passages as Mat_12:31-32; Luk_23:34, we gather that there is an ignorance which at least greatly modifies the guilt of unbelief; we learn at least this much—such a sinner is not out of the pale of the operation of divine mercy But in spite of these hints—for they are little more—of the almost limitless area of the divine mercy, great care must be taken not to press overmuch these blessed intimations of the possibility of a mercy far more extended than the usual interpretation of the inspired utterances would lead us to expect; for, after all, the words and teaching of the merciful Redeemer Himself (Luk_12:48) seem to point to a mitigation of punishment, rather than to a complete forgiveness, of sins committed under circumstances of perhaps partial ignorance. “He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Though I was for who was, A.V and T.R.;…
Though I was for who was, A.V and T.R.; howbeit for but, A.V A blasphemer (blashmon); applied, as here, to persons, only in 2Ti_3:2; applied to words,. Act_6:11, 13 (T.R.) The verb blasfhmein, and the substantive blasfhmia, are very common, both in the sense of "blaspheming" and of "railing" or "reviling." St. Paul was a blasphemer because he spoke against the Name of Jesus, which he had since discovered was a Name above all names. A persecutor (diwkthv); only here; but the verb diwkein is applied to St. Paul repeatedly, (Act_9:4, 5 22:4 26:11, etc.) and the diwkthv here refers possibly to that very narrative. Injurious (uJbristhv); only here andzein, Rom_1:30, where it is rendered "insolent," R.V The verb uJbri both in the New Testament and in classical Greek, means to "treat or use others despitefully," "to outrage and insult" them, not without personal violence (Mat_22:6; Luk_18:32; Act_14:5; 1Th_2:2) The uJbristhv is one who so treats others. St. Paul was thinking of his own conduct toward the Christians, whom he not only reviled, but handled roughly and east into prison. (Act_8:3 Act_9:1 Act_22:19) There is no English word which exactly renders uJbristhv.
The Lord"s mercy contrasted with his own want of it.
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Great as his sin had been, he became a subject of Divine mercy.
I THE LORD"S MERCY TO HIM. "I obtained mercy.
1. The mercy included the pardon of his great wickedness. It was mercy unsought for as well as unmerited.
2. It was mercy with the grace of apostleship added to it.
II THE GROUND AND REASON OF THIS MERCY. "Because I did it ignorantly in unbelief.
1. The true ground of mercy is nothing whatever in man, but the compassion of God himself. (Tit_3:5)
2. The apostle does not signify that he had any claim to Gods mercy, for he calls himself in the next verse "the very chief of sinners.
3. He does not mean to lessen the enormity of his guilt, but sets it forth, in all its attending circumstances, as not being such as excluded him from the pale of mercy, because he had not sinned against his own convictions.
(1) He did it ignorantly; but ignorance was no excuse where there were the means of knowledge; and unbelief, out of which the ignorance springing could not be accepted as an excuse, since he had heard the statement of Stephen. Besides, all sins spring from ignorance, and are aggravated by unbelief.
(2) But he did not sin willfully against light and conscience, and so commit the sin against the Holy Ghost.
(3) He who has compassion on the ignorant had compassion upon him, when he found him an ignorant and blinded zealot. Thus were confirmed the words of Christ, that every sin against the Son of man will be forgiven, so long as there is no blasphemy against the Spirit. (Mat_12:31) The apostle had not deliberately set at naught the counsel of God, but stood on exactly the same ground with those sinners converted at Pentecost, who had acted "in ignorance". (Act_3:17) The sin was great in both cases, but it was not unpardonable.
(4) There is nothing in the apostle"s statement to justify the opinion that those who have never heard of Christ will be forgiven on account of their ignorance. Our Lord"s words warrant the expectation that there will be a mitigation, but not a remission, of punishment in such cases. "He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes". (Luk_12:48) The language in both passages justifies charitable judgments even respecting persecutors. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Who was before a blasphemer.
1Ti_1:13
Who was before a blasphemer.
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I was before
Note here, before we come to the special purpose we have in view, that godly men never think or speak lightly of their sins. When they know that they are forgiven, they repent of their iniquities even more heartily than before. You have probably read biographies of John Bunyan, in which the biographer says that Bunyan laboured under a morbid conscientiousness, and accused himself of a degree of sin of which he was not guilty. Exactly so, in the view of the biographer, but not so in the view of John Bunyan, who, startled into sensitiveness of conscience, could not find words strong enough to express all his reprobation of himself. Job said once, I abhor myself.
I. If we think of what we were, it will excite in us adoring gratitude. Paul was full of gratitude, for he thanked Christ Jesus that He counted him faithful, putting him into the ministry.
II. A sense of what we were should sustain in us very deep humility. 1Co_15:9. I have heard of a good man in Germany who used to rescue poor, destitute boys from the streets, and he always had them photographed in their rags and filth, just as he found them; and then, in years afterwards, when they were clothed and washed and educated, and their characters began to develop, if they grew proud he would show them what they were, and try to teach them what they would have been likely to be if it had not been for his charity. If you are inclined to lift up your head, and boast what a great man you are now, just look at the likeness of what you were before the Lord made you a new creature in Christ Jesus. Oh I who can tell what that likeness would have been but for the interpositions of Divine grace?
III. The remembrance of our former condition should renew in us genuine repentance. When you leave off repenting, you have left off living.
IV. The retrospect of our past lives should kindle in us fervent love to the Lord who has redeemed us. I think there is nothing better than to retain a vivid sense of conversion in order to retain a vivid sense of love. Do not be afraid of loving Christ too much. Oh for more love arising out of a deep, intense sense of what we once were, and of the change which Christ has wrought in us!
V. Remembering what we were, ardent zeal should be aroused in us. Look at Paul. He says, I was before a blasphemer, and a persecutor, and injurious. What then? Why, now that he has become a follower of Christ, he cannot do too much. He put many saints in prison; now he goes into many prisons himself. I remember one who lived four or five miles away from a place of worship, who used to say, You old legs, it is no use being tired; for you have got to carry me. You used to take me to the place of amusement when I served the devil, and you shall carry me now to the house of God, that I may worship and serve Him. When sometimes he had an uneasy seat, he used to say, It is no use grumbling, old bones, you will have to sit here, or else you will have to stand. Years ago you put up with all kinds of inconveniences when I went to the theatre, or some other evil place, when I served Satan; and you must be content to do the same now for a better Master and a nobler service. I think some of us might take a lesson from that old man, and say to ourselves, Come, covetousness, you are not going to hinder me from serving the Lord. I used to be liberal to the devil, and I do not intend now to be stingy to God.
VI. If we remember what we were, and how grace has changed us, it ought to make us very hopeful about other people. VII. What God has done for us should confirm our confidence for ourselves--our confidence, not in ourselves, but in God, who will perfect that which He has begun in us. (C. H. Spurgeon.)
The memory of forgiven sins
Gods forgiveness is full, free, and thorough. Yet, forgiving, He does not forget. God remembers forgiven sins, but He does not, will not, remember them against us. We should remember them.
I. The memory of forgiven sins is favourable to humility. Spiritual pride is a sin to which the eminently holy, gifted, and useful Christian is peculiarly liable. Let the first remember how he formerly defiled himself; the second, to what unworthy objects he directed his noble faculties; the third, that his pardoned sins may be--probably are--working fatal mischief in the world; and where is there room for pride? How much reason for self-abasement? Why did Paul describe himself as less than the least of all saints?
II. The memory of forgiven sins is conducive to watchfulness. Forgiveness has not destroyed our liability to sin. Forgiven sins have left weak places in our souls. He who keeps in view those remitted sins which had the strongest hold on his nature, will vigilantly watch against the return of the unclean spirit.
III. The memory of forgiven sins is productive of compassion. We pity sinners. The unforgiven are the unforgiving, the unmerciful and stony hearted.
IV. The memory of forgiven sins awakens gratitude. We are in danger of forgetting all the Lords benefits, but we cannot if we remember our sins. (The Homilist.)
Transformation of the vilest
Mr. Ruskin, in his Modern Painters, tells that the black mud or slime from a footpath in the out skirts of a manufacturing town--the absolute type of impurity--is composed of four elements--clay, mixed with soot, a little sand, and water. These four may be separated each from the other. The clay particles, left to follow their own instinct of unity, become a clear, hard substance, so set that it can deal with light in a wonderful way, and gather out of it the loveliest blue rays only, refusing the rest. We call it then a sapphire. The sand arranges itself in mysterious, infinitely fine parallel lines, which reflect the blue, green, purple, and red rays in the greatest beauty. We call it then an opal. The soot becomes the hardest thing in the world, and for the blackness it had obtains the power of reflecting all the rays of the sun at once in the vividest blaze that any solid thing can shoot. We call it then a diamond. Last of all, the water becomes a dew-drop, and a crystalline star of snow. Thus God can and does transform the vilest sinners into pure and shining jewels, fit for His home in heaven.
A wonderful change
The following is one of many well-authenticated cases of converted infidels given in the Anti-Infidel:--Walking along a street in the second city of the empire a few days ago, I saluted a middle-aged man dressed in the semi-clerical garb of a mission preacher, and I rather surprised a friend who was with me by telling him that he who had just passed us was a converted infidel. The story of his being brought back, as I heard it from his own lips, may not be uninteresting. Mr. B.
then, was at one time an avowed atheist, a professed and prominent infidel. He possesses a fine intellect; but, alas! he devoted his talent to the wicked purpose of proving the non-existence of the Divine Giver thereof. One evening a mock debate was held among his athiest associates, in which Mr. B. assumed the part of a Christian, and towards the close of the discussion said to his opponent, in solemn tones, Now, my young friend, when you go home, take and read your Bible for the truth of what I have stated, and pray for help and guidance, This was considered to be a rich bit of sarcasm, and made a great hit. Some time after, Mr. B. was accosted by the same young man, who, to his surprise, asked him in real earnestness, My friend, how about your soul? Oh, dont bother me with such stuff, replied Mr. B., impatiently. Do you remember that debate we had? said the young man. Well, I took the advice you gave me then; I studied the Scripture, I prayed over it, and I have found peace; and, oh! my friend, you cannot do better than take your own advice. You gave it then to ridicule the cause you were supposed to be upholding. Now, I beg of you to think of it seriously, and it will really do you good. Mr. B.--did take his own advice, with the result that he saw the error of his ways, embraced Christianity, and has been for years zealously preaching that doctrine which he formerly reviled.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 13. Who was before a blasphemer. Paul never could…
13. Who was before a blasphemer. Paul never could forget his old life, before he was converted. But I obtained mercy. The reason is that he was honest, sincere in his opposition, being an unbeliever, and acting ignorantly. Had he been a willful sinner, he would never have been chosen.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.