Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
Parallel Translations
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Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
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So then vnto god kynge everlastinge immortall invisible and wyse only be honoure and prayse for ever and ever Amen.
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Nowe vnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honour and glorie, for euer, and euer, Amen.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (45)
Passages linked to 1 Timothy 1:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 3:20-21 Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
- Jude 1:25 to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
- 1 Timothy 6:15-16 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords. He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- Revelation 17:14 These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him are called chosen and faithful.”
- Revelation 19:1 After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory belong to our God;
- 1 Chronicles 29:11 Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom, Yahweh, and you are exalted as head above all.
- Colossians 1:15 He is the image of the invisible God, the firstborn of all creation.
- Revelation 19:16 He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
- Psalms 45:6 Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
- Psalms 10:16 Yahweh is King forever and ever! The nations will perish out of his land.
- Romans 1:23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, four-footed animals, and creeping things.
- Hebrews 1:8-13 But of the Son he says, “Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.” And, “You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. They will perish, but you continue. They all will grow old like a garment does. You will roll them up like a mantle, and they will be changed; but you are the same. Your years won’t fail.” But which of the angels has he told at any time, “Sit at my right hand, until I make your enemies the footstool of your feet?”
- Revelation 19:6 I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Hallelujah! For the Lord our God, the Almighty, reigns!
- Nehemiah 9:5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless Yahweh your God from everlasting to everlasting! Blessed be your glorious name, which is exalted above all blessing and praise!
- Psalms 47:6-8 Sing praises to God! Sing praises! Sing praises to our King! Sing praises! For God is the King of all the earth. Sing praises with understanding. God reigns over the nations. God sits on his holy throne.
- Psalms 72:18-19 Praise be to Yahweh God, the God of Israel, who alone does marvelous deeds. Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen.
- Psalms 90:2 Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God.
- Psalms 106:48 Blessed be Yahweh, the God of Israel, from everlasting even to everlasting! Let all the people say, “Amen.” Praise Yah!
- Psalms 145:13 Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. Yahweh is faithful in all his words, and loving in all his deeds.
- Jeremiah 10:10 But Yahweh is the true God. He is the living God, and an everlasting King. At his wrath, the earth trembles. The nations aren’t able to withstand his indignation.
- Daniel 4:34 At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.
- Daniel 4:37 Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.
- Daniel 7:14 Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
- Micah 5:2 But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
- Malachi 1:14 “But the deceiver is cursed, who has in his flock a male, and vows, and sacrifices to the Lord a defective thing; for I am a great King,” says Yahweh of Armies, “and my name is awesome among the nations.”
- Matthew 6:13 Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
- Matthew 25:34 Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world;
- Matthew 28:20 teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
- John 1:18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, has declared him.
- Romans 1:20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse.
- Romans 2:7 to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
- Romans 11:36 For of him, and through him, and to him are all things. To him be the glory for ever! Amen.
- Romans 16:27
- Hebrews 11:27 By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
- 1 Peter 5:11 To him be the glory and the power forever and ever. Amen.
- 2 Peter 3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- 1 John 4:12 No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us.
- Revelation 4:8-11 The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!” When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!”
- Revelation 5:9-14 They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation, and made us kings and priests to our God, and we will reign on the earth.” I saw, and I heard something like a voice of many angels around the throne, the living creatures, and the elders. The number of them was ten thousands of ten thousands, and thousands of thousands; saying with a loud voice, “Worthy is the Lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!” I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, “To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen!” The four living creatures said, “Amen!” Then the elders fell down and worshiped.
- Revelation 7:12 saying, “Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.”
- Revelation 15:3 They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the Almighty! Righteous and true are your ways, you King of the nations.
- Psalms 41:13 Blessed be Yahweh, the God of Israel, from everlasting and to everlasting! Amen and amen.
- Psalms 45:1 My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.
- Psalms 57:11 Be exalted, God, above the heavens. Let your glory be over all the earth.
- Daniel 2:44 “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to another people; but it will break in pieces and consume all these kingdoms, and it will stand forever.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 17 Now to the King eternal His amazing vehemence…
17 Now to the King eternal His amazing vehemence at length breaks out into this exclamation; because he could not find words to express his gratitude; for those sudden bursts occur chiefly when we are constrained to break off the discourse, in consequence of being overpowered by the vastness of the subject. And is there anything more astonishing than Paul’s conversion? Yet, at the same time, by his example he reminds us all that we ought never to think of the grace manifested in God’s calling without being carried to lofty admiration.
Eternal, invisible, only wise This sublime praise of the grace which God had bestowed on him swallows up the remembrance of his former life. For how great a deep is the glory of God! Those attributes which he ascribes to God, though they belong to him always, yet are admirably adapted to the present occasion. The Apostle calls him the King eternal, not liable to any change; Invisible, because (1 Timothy 6:16) he dwells in light that is inaccessible; and, lastly, the Only Wise, because he renders foolish, and condemns as vanity, all the wisdom of men. The whole agrees with that conclusion at which he arrives:
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“O the depth of the riches both of the wisdom and knowledge of God! How incomprehensible are his designs! How unsearchable his ways!” (Romans 11:33.)
He means that the infinite and incomprehensible wisdom of God should be beheld by us with such reverence that, if his works surpass our senses, still we may be restrained by admiration.
Yet as to the last epithet Only, it is doubtful whether he means to claim all glory for God alone, or calls him the only wise, or says that he only is God. The second of these meanings is that which I prefer; for it was in fine harmony with his present subject to say, that the understanding of men, whatever it may be, must bend to the secret purpose of God. And yet I do not deny that he affirms that God alone is worthy of all glory; for, while he scatters on his creatures, in every direction, the sparks of his glory, still all glory belongs truly and perfectly to him alone. But either of those meanings implies that there is no glory but that which belongs to God.
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 See John 17:3.
See John 17:3.
He breaketh out into an exclamation, even for very zeal of mind, for that he cannot satisfy himself in amplifying the grace of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 17 Now unto the King eternal, immortal, invisible, the…
17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.
Ver. 17. Invisible] God is too subtle for sinew or sight to bear upon. We can but see his back parts and live; we need see no more, that we may live.
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Now unto the King immortal] Paul cannot mention the great work of our redemption without a thankful acclamation. The Grecians being restored to liberty by the Roman general Quintus Flaminius, he was entertained by them with such applauses and acclamations, while they roared out Saviour, Saviour, that the very birds that flew over them, astonished with the noise, fell to the ground. When Hunniades had overthrown Mosites, the Turk’s general, at his return from the camp, some called him the father, some the defender of his country; the soldiers, their invincible general; the captives, their deliverer; the women, their protector.
The only wise God] The temple of Sophia in Constantinople is now the Turk’s chief mosque, and by them still called Sophia, because they hold, even as we do, that the wisdom of God is incomprehensible.
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 apostle falleth out of this discourse with a…
The apostle falleth out of this discourse with a doxology, or sentence giving glory to God, whom he calls
the King, that is, the Moderator and Governor of all things.
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Eternal; without beginning of days or end of life.
Immortal; not subject, as creatures, to any passion, or determination of being.
Invisible; not obvious to our senses, whom no mortal eye ever saw.
Only wise, primitively and originally, and eminently, from whom all wisdom is derived.
Be honour and glory for ever and ever; be given all praises, homage, and acknowledgments, by which he can be made glorious for ever.
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 Our apostle being ravished with a sweet sense of…
Our apostle being ravished with a sweet sense of the greatness of God’s pardoning mercy towards himself, concludes this whole matter with a pathetical doxology, and an affectionate thanksgiving unto God. As if he had thus said, "The sense of the afore named unspeakable mercy calleth up my soul to speak with joy the praises of our God, who is eternal, immortal, and invisible, the only God, absolutely wise, over angels and all creatures: to him be honour and glory, for ever and ever."
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 Now unto the King eternal,.... This doxology, or ascription…
Now unto the King eternal,.... This doxology, or ascription of glory to God, on account of the grace bestowed upon the apostle, may be considered, either as referring to all the three divine Persons, Father, Son, and Spirit, who are the one and only God; and to whom all the attributes of wisdom, power, eternity, immortality, or incorruptibleness, and invisibility, belong; and who are jointly concerned in the grace bestowed upon any of the sons of men. Or else to God the Father, in agreement with a parallel place in Rom 16:27 who is the only true God, in opposition to nominal and fictitious deities, though not to the exclusion of the Son and Spirit; and to whom the several epithets here used may be unquestionably given: he has shown his wisdom in the works of creation, providence, and grace; he is the everlasting King, or the King of ages, or of worlds; he is Maker of the worlds, and the Governor of them throughout all ages and generations; he only has immortality, and is the incorruptible God, and who is invisible, whose shape has never been seen, nor his voice heard: or else this may be thought to belong to Jesus Christ, since it is to him the apostle gives thanks for putting him into the ministry; and from him he obtained mercy, and received abundant grace; and he it was who came into the world to save sinners, and who showed forth all longsuffering in him, see Ti1 1:12, upon which the apostle breaks out into this attribution of glory and honour, and which agrees with Jde 1:25. And everything here said is applicable to him; he is the eternal King, whose is the kingdom of nature, providence, and grace; his throne is for ever and ever, and of his kingdom and government there is no end; he is the "King of ages", as the phrase may be rendered, and so his kingdom is called , "the kingdom of all ages", Psa 145:13 and which endures throughout all generations; and this distinguishes him from all other kings. Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. No regard is here had, as some have thought, to the Aeones of the Gnostics and Valentinians; but rather the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner,
"blessed art thou, O Lord our God, "the king of the age, or world", &c.
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and , "Lord of all ages, or worlds", &c. (p). Other attributes and epithets follow, as
immortal or "incorruptible". Christ is the living God, and the living Redeemer; and though he died as man, he will die no more, but ever lives to make intercession for his people, and to reign over them, and protect them: who also may be said to be "invisible", who was so in his divine nature, till manifest in the flesh; and now in his human nature he is taken out of the sight of men, and is not to be beheld with bodily eyes by men on earth: and he is
the only wise God; he is "the only God", so the Alexandrian copy, the Syriac and Vulgate Latin versions, read; not to the exclusion of the Father or Spirit, but in opposition to all false deities, or those who are not by nature God: and he is the only wise God; who is wisdom itself, and of himself; and is the fountain of wisdom, both natural and spiritual, unto others; wherefore to him be
honour and glory for ever and ever, Amen. Christ is crowned with honour and glory, and he is worthy of it; and it becomes all men to honour the Son, as they do the Father: he is the brightness of his glory, and equal to him; and the glory of deity, of all the divine perfections, and works, and also worship, should be given him; as well as the glory of salvation, and of all the grace the sons of men partake of; and that not only now, but to all eternity,
(p) Seder Tephillot, fol. 2. 2. & 3. 2. & 37. 1, 2. Ed. Basil. fol. 2. 1, 2. & 3. 1. & 4. 1. & 5. 2. & passim, Ed. Amsterdam.
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 The King of eternity - A phrase frequent with…
The King of eternity - A phrase frequent with the Hebrews. How unspeakably sweet is the thought of eternity to believers!
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 17. Now unto the King eternal] This burst…
Verse 17. Now unto the King eternal] This burst of thanksgiving and gratitude to God, naturally arose from the subject then under his pen and eye. God has most wondrously manifested his mercy, in this beginning of the Gospel, by saving me, and making me a pattern to all them that shall hereafter believe on Christ. He is βασιλευς των αιωνων, the king of eternities; the eternity a parte ante, and the eternity a parte post; the eternity that was before time was, and the eternity that shall be when time is no more. Therefore, ever living to justify and save sinners, to the end of the world.
Immortal] αφθαρτω. Incorruptible-not liable to decay or corruption; a simple uncompounded essence, incapable, therefore, of decomposition, and consequently permanent and eternal. One MS., the later Syriac in the margin, the Vulgate, one copy of the Itala, and some of the Latin fathers, read αθανατω, immortal, which our translation follows; but it is not the original reading.
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Invisible] αορατω. One who fills all things, works everywhere, and yet is invisible to angels and men; the perfect reverse of false gods and idols, who are confined to one spot, work nowhere, and, being stocks and stones, are seen by every body.
The only wise God] The word σοφω wise, is omitted by AD*FG, Syriac, Erpen's Arabic, Coptic, Sahidic, AEthiopic, Armenian, Vulgate, and Itala. Some of the Greek fathers quote it sometimes, and omit it at others; which shows that it was an unsettled reading, probably borrowed from Ro 16:27. See the note there. Griesbach leaves it out of the text. Without it the reading is very strong and appropriate: To the only God; nothing visible or invisible being worthy of adoration but himself.
Be honour] All the respect and reverence that can be paid by intelligent beings, ascribing to him at the same time all the glory-excellences, and perfections, which can be possessed by an intelligent, unoriginated, independent, and eternal Being; and this for ever and ever-through eternity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ti 1:17. Now unto the King, &c. — A…
1Ti 1:17. Now unto the King, &c. — A consideration of the great mercy which God had shown him, in not only pardoning him when he was involved in such great guilt, but in making him an example for the comfort of future penitents, causes him to break forth in a rapture of praise and thanksgiving; eternal — Whose existence had no beginning, and shall have no end; immortal — Or incorruptible, as αφθαρτω also signifies; it is however rightly translated immortal, because what is incorruptible is likewise immortal; invisible — To mortal eyes. By this epithet the true God is distinguished from all those heathen deities who were the workmanship of men’s hands, or the creatures of God, such as the luminaries of heaven, and from all those deified heroes and other human beings who had once been visible on earth, and were made the objects of worship after their decease. To the only wise God — Or, to God only wise; that is, originally, independently, essentially, and infinitely; or, to the wise God alone, (for the reason of which rendering see note on Rom 16:27,) be honour and glory — That is, let these excellences be more sensibly manifested, more seriously and frequently acknowledged, and sincerely venerated.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Now unto the king eternal - This ascription of…
Now unto the king eternal - This ascription of praise is offered to God in view of the mercy which he had shown to so great a sinner. It is the outbreak of that grateful emotion which swelled his bosom, and which would not be denied expression, when Paul recalled his former life and the mercy of God to his soul. It somewhat interrupts indeed the train of his remarks, but the heart was so full that it demanded utterance. It is just an instance of the joy and gratitude which fill the soul of a Christian when he is led along in a train of reflections which conduct him to the recollections of his former sin and danger, and to the fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings; compare Rom 1:25; 2Co 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, “To the King of ages, who is immortal,” etc. The meaning of this expression - “the King of ages” - βασιλει τὼν αἰώνων basilei tōn aiōnōn - is, that he is a king who rules throughout all ages. This does not mean that he himself lives for ever, but that his dominion extends over all ages or generations. The rule of earthly monarchs does not extend into successive ages; his does. Their reign is temporary; his is enduring, and continues as one generation after another passes on, and thus embraces them all.
Immortal - This refers to God himself, not to his reign. It means that he does not die, and it is given to him to distinguish him from other sovereigns. All other monarchs but God expire - and are just as liable to die at any moment as any other people.
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Invisible - 1Ti 6:16; see the notes on Joh 1:18.
The only wise God - notes, Rom 16:27. The word “wise” is missing in many mss., and in some editions of the New Testament. It is omitted by Griesbach; marked as doubtful by Tittman, and rejected in the valuable edition of Hahn. Erasmus conjectures that it was added against the Arians, who maintained that the Father only was God, and that as he is here mentioned as such, the word wise was interpolated to denote merely that the attribute of perfect wisdom belonged only to him. Wetstein regards the reading as genuine, and suspects that in some of the early manuscripts where it is missing it was omitted by the transcriber, because it was regarded as inelegant for two adjectives to be united in this manner. It is not easy to determine as to the genuineness of the reading. The sense is not materially affected, whichever view be adopted. It is true that Yahweh is the only God; it is also true that he is the only wise God. The gods of the pagan are “vanity and a lie,” and they are wholly destitute of wisdom; see Psa 115:3-8; Psa 135:15-18; Isa 40:18-20; Isa 44:10-17.
Be honour - Let there be all the respect and veneration shown to him which is his due.
And glory - Praise. Let him be praised by all for ever.
Amen - So be it; an expression of strong affirmation; Joh 3:3. Here it is used to denote the solemn assent of the heart to the sentiment conveyed by the words used; see the Mat 6:13 note; 1Co 14:16 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain A suitable conclusion to the beautifully simple enunciation of…
A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [BENGEL].
the King, eternal--literally, "King of the (eternal) ages." The Septuagint translates Exo 15:18, "The Lord shall reign for ages and beyond them." Psa 145:13, Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" (Ti1 1:16) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).
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immortal--The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version (Rom 1:23).
invisible-- (Ti1 6:16; Exo 33:20; Joh 1:18; Col 1:15; Heb 11:27).
the only wise God--The oldest manuscripts omit "wise," which probably crept in from Rom 16:27, where it is more appropriate to the context than here (compare Jde 1:25). "The only Potentate" (Ti1 6:15; Psa 86:10; Joh 5:44).
for ever, &c.--See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace (Ti1 1:16) [BENGEL].
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 17. Now—But; as rising from himself, the finite, to…
17. Now—But; as rising from himself, the finite, to God, the infinite, and tracing his salvation to Him.
Unto the King eternal—Literally, King of the aeons, or ages. Ellicott says that this phrase should not be diluted into eternal. God is sovereign of the aeons and all they embrace. Yet as they are endless, the idea of eternity is included.
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Immortal—Rather, incorruptible. All things decay and fade from one aeon into another; the sole, essentially undecaying, One, through the ever-rolling waves of aeons, is the King of aeons.
Invisible—The unseen, behind the vail of the seen.
Wise—Omitted as a false reading, leaving only God; excluding all polytheism, and recognising one God as one universe.
For ever and ever—Εις τους αιωνας των αιωνων, into and throughout the ages of ages. Note, Eph_1:10. This, as the other doxologies of St. Paul, marks the terminus of a climax of thought.
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 17. honour and glory] This combination by itself is…
17. honour and glory] This combination by itself is only found here. St Paul uses ‘glory’ with the article generally.
Such an ascription is with St Paul a most characteristic close of passages which are the evident outburst of strong warm feeling excited by some particular train of thought.
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 (17) Now unto the King.—The wonderful chain of thoughts…
(17) Now unto the King.—The wonderful chain of thoughts (1Ti_1:12-16) which so well illustrate the great assertion of 1Ti_1:15—“that Jesus Christ came into the world to save sinners”—St. Paul closes with a noble ascription of praise and thankfulness to the great God.
This doxology is addressed to no one Person of the ever blessed Trinity, but is—as has been said with great truth—“a grand testimony to the monotheism of St. Paul: the Godhead, the Trinity of his worship, is a sublime unity. To this Eternal, Incorruptible One be glory and honour unto the ages of the ages. Amen.”
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Eternal.—More accurately rendered, (to the King) of the ages. The King of the Ages is the sovereign dispenser and disposer of the ages of the world. There is no reference at all here to the Gnostic æons.
Immortal (or incorruptible).—This epithet and the following one—“invisible”—are connected with “God,” not, with the preceding clause, “to the King of the Ages.” God is immortal, in contrast with the beings of earth, and—
Invisible, in contrast with the visible creation.
The only wise God.—The only God, the most ancient authorities omitting “wise.” “Only,” as in 1Ti_6:15 : “the blessed and only potentate.” “The only God,” a contrast to the multitude of created spirits, angels, principalities, powers, &c. (See 1Co_8:5-6.)
For ever and ever.—Literally, to the ages of the ages, to all eternity—a Hebraistic expression for a duration of time superlatively (infinitely) long.
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 Incorruptible for immortal, A.V; only God for only wise…
Incorruptible for immortal, A.V; only God for only wise God, A.V and T.R. The King eternal. The Greek has the unusual phrase, tw basilei twn aijwnwn, "the king of the worlds or ages," which is not found elsewhere in the New Testament, but is found twice in the LXX RAPC Tobit 13:6, 10 and in the Liturgy of St. James, in the eujchrxewv and elsewhere. The similar phrase, oJ Qeonwn, is also found in Ecc 36:17. In all these passages it is quite clear that the phrase is equivalent to aijwniov, Eternal, as a title of the Lord, as innwn Rom_16:26. The genitive twn aijw is qualitative. In RAPC Tob 13:6 he is "the Lord of righteousness," i.e. the righteous Lord; and "the King of the ages," i.e. of eternity, i.e. "the eternal King," the King through all the ages. And in ver. 10 it is said, "Bless the eternal King," who, it follows, will, as King, "love the miserable eijv pasav tav geneav tou aijwnov;" and then it follows, in ver. 12, "They that love thee shall be blessed eijv ton aijwna;" and again in ver. 18, "Bless the Lord, who hath exalted Jerusalem eijv pantav touv aijwnav;" and the same conception is in the phrase, su ei= oJ Qeonwn. Satan, on the other hand. is oJ qeotou, "the god of this world" (compare such passages as. Psa_102:24 Psa_104:31 Psa_105:8 Psa_135:13 Psa_145:13; and the doxology in the Lord"s Prayer, "Thine is the kingdom, and the power, and the glory, eijv, touv aijwnav It seems to be, therefore, quite certain that St. Paul is here using a familiar Jewish phrase for "eternal" which has nothing whatever to do with Gnostic eons. Perhaps in the use of the phrase, basileunwn, we may trace a contrast passing through the writer"s mind between the short-lived power of that hateful basileuv, Nero, by whom his life would soon be taken away, and the kingdom of the eternal King. (comp. 1Ti_6:15, 1Ti_6:16) Incorruptible (ajfqartw); applied to God also innov Rom_1:23, where, as here, it means "immortal" (oJ mo) ecwn ajqanasian, (1Ti_6:16) not subject to the corruption of death, just as ajfqarsia is coupled with "life" (2Ti_1:10) and opposed to "death" So on the other hand, fqora means "death." fqartov, "perishable." Elsewhere it is applied to a crown, to the raised dead, to the inherit-ante of the saints, to the seed of the new birth, to the apparel of a holy heart, which no rust or moth corrupts (1Co_9:25 1Co_15:52; 1Pe_1:4, 23 3:4) Invisible (ajoratw); as Col_1:15; Heb_11:27. (See also Rom_1:20; and 1Ti_6:16, for the sense) The word is used by Philo of God, and of the Word. Here it is especially predicated of God the Father, according to what our Lord says; (Joh_1:18 Joh_6:46 Joh_14:9) though some of the Fathers, Nicene and post-Nicene, predicate it also of the Word or Second Person (Hilary, Chrysostom, etc.). But in Scripture the Son is spoken of as the Manifestation, the Image (eijkwn and carakthr) of the Father, through whom t he Father is seen and known; ajoratov, therefore, applies to the Father. (see Bishop Lightfoot"s note on Col_1:15) The only God. The best manuscripts omit sofw, which seems to have crept in here from, Rom_16:26. The exact construction is, "To the eternal King, the Immortal, the Invisible, the only God or, "who alone is God" be honor," etc. Be honor and glory. A little varied from St. Paul"s usual doxologies (see Rom_11:36; Gal_1:5; Eph_3:21; and 1Ti_6:16) where do stands alone, and has the article. (Ellicott on Gal_1:5) Inxa Rom_2:10 do and timh are coupled together, but applied to man. This interposition of doxology is quite in St. Paul"s manner.
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 Now unto the King eternal
1Ti_1:17
Now unto the King eternal
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The King of the Ages
The King eternal, or, literally, as in the margin of the Revised Version, The King of the Ages, words which do not simply tell us something about the King, but also give us some account of His rule; and put into the hands of Faith a key to the highest positions of modern thought and science.
For in all their realms--of matter, mind, and spirit--there is one common element, viz., Law. Whether we look around us, or within, order and rule are being ever more clearly and universally demonstrated. But the Christian attitude is becoming more candid; and now accepts, or is learning to accept the truth of a widespread reign of law with less of fear than of gratitude. For is not this state of order and harmony just what we should expect in His working whose Being is the perfect harmony? For while we know this as an age of Law, and are sometimes perplexed by its inexorableness, the thoughtful mind asks: Have all the ages been as ordered? In the world of spirit and of matter have there not been whole epochs of distraction and ravage by undisciplined forces? For example, does not the earth on which we tread, bear in her very structure the record of ages of confusion and chaos, darkness and death? when lawlessness, not law, seemed to rule? when, so far as we can judge, there was no guiding thought, no ruling hand? In fact, does not the same defiance of law meet us today in the earthquake? Is law universal or only widespread? But the deeper readings of science assure us that it is not only the quiet processes which gladden the eye and heart that have their ordered course. The silent and regular development through blade and ear to the full corn, is not more determined and invariable than is the dread convulsion that entombs its thousands; and it was through the exercise of unyielding law that that strife was wrought which has made the structure of our earth what we find it. This decided every event and ordered all the disorder of those ages of seeming unrule. And shall we not take the comfort the spiritual reading of this truth can give? For it is not only in the world of matter such a record of strife and confusion is written. In the brief history of our race there is the same tale in human characters. What is the meaning of such scenes as the French Revolution, for example? Are they the rough sport of unruled passion? Is there nothing determining their methods or moulding their results? What if that struggle and ruin, decay and destruction were the working and manifestation of a Divine health and order, casting away that which it could not assimilate and arrange? the removing of those things which could be shaken that those things which could not be shaken might remain? And these words, which speak of a King of the Ages, tell us why. They point to its source--to One who makes and administers that law, who is in and yet above it. But the faith of a Divine rule of each separate age is not enough. The heart of man craves something more than even such a confidence. There is inwrought into our very being a longing for Unity; and the words we are now considering justify this instinct, and pledge its fulfilment. For we are assured that, if He is King of the Ages in any adequate sense, they are bound together by the strong band of His will, which gives to them its own oneness and intimacy. They are no longer isolated units, but parts of a whole; and it is as a whole and not simply as units they are subjected. As the successive points of a circle stand in harmonious relation, not only to their common centre, hut through this to each other; so the ages, which make one mighty cycle, having but one Lord and one law, stand related amongst themselves with an inner harmony as deep and true as their hearts. And not only so. There is more than this close relation and perfect agreement between the ages. If this were all it would leave unfulfilled another instinctive craving of the heart--that of Progress and Consummation. But these words which speak of the King of the Ages tell us there is one supreme will and word which they obey--one harmonious thought, which being the Kings thought, must be a growing and deepening one. There is but little appearance of all this at times. Judging only of the part we see--that displayed on the earth and amidst ourselves--is not the show of things rather that of age at war with age? A backward movement, in which much that has been hardly won through centuries is easily lost in a moment? But it is only as the flow of the tide rolling inland, which surely advances, though seeming to recede; receding but to rally its forces and sweep onward to larger conquests. One perfect plan is being achieved, in many times and many ways indeed; yet in all, and through all, God is ever fulfilling Himself. Let us not, then, be troubled as though the issue is or could be uncertain, or the plan be marred. Trust--not only for the ages gone and the ages to come; but what is harder, for the age that now is. The King of the Ages is Himself invisible; He is not, therefore, less King. Nor is His kingdom less real because its presence is silent and unsuspected. For there are latent glories in this rule of the King of the Ages; a glorious mystery which was hidden from the ages and generations until the fulness of the time, when the Word became flesh and tabernacled amongst men, whose humanity He thus united with Deity, that He might reconcile man, and in man, all creation unto God. (A. A. Dauncey.)
King immortal
Queen Elizabeth was once seized with a violent illness, accompanied with high fever. The Privy Council was hastily summoned from London, and in the ante-chamber of the room where she was believed to be dying, they sat with blank faces, discussing who was to be her successor. In the morning the worst symptoms abated, and in a few days she was convalescent. Our Monarch can have no successor. He is alive for evermore, and of His kingdom there can be no end. (H. O. Mackey.)
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 17. Now unto the King. The remembrance of the…
17. Now unto the King. The remembrance of the great mercy to him causes him to break forth in praise. Compare Rom. 16:25–27, and 1 Tim. 6:16. Eternal. King of the ages.
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.
Alexander MacLaren 1905 · Public Domain 1 Timothy
1 Timothy
THE GLORY OF THE KING
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1Ti 1:17.
With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of ‘Paul the aged,’ looking back from almost the close of a life which owed many sorrows and troubles to that day on the road to Damascus. His heart fills with thankfulness that overflows into the great words of my text. He had little to be thankful for, judged according to the rules of sense; but, though weighed down with care, having made but a poor thing of the world because of that vision which he saw that day, and now near martyrdom, he turns with a full heart to God, and breaks into this song of thanksgiving. There are lives which bear to be looked back upon. Are ours of that kind?
But my object is mainly to draw your attention to what seems to me a remarkable feature in this burst of thanksgiving. And perhaps I shall best impress the thought which it has given to me if I ask you to look, first, at the character of the God who is glorified by Paul’s salvation; second, at the facts which glorify such a God; and, last, at the praise which should fill the lives of those who know the facts.
I. First, then, notice the God who is glorified by Paul’s salvation.
Now what strikes me as singular about this great doxology is the characteristics, or, to use a technical word, the attributes, of the divine nature which the Apostle selects. They are all those which separate God from man; all those which present Him as arrayed in majesty, apart from human weaknesses, unapproachable by human sense, and filling a solitary throne. These are the characteristics which the Apostle thinks receive added lustre, and are lifted to a loftier height of ‘honour and glory,’ by the small fact that he, Paul, was saved from sins as he journeyed to Damascus.
It would be easy to roll out oratorical platitudes about these specific characteristics of the divine nature, but that would be as unprofitable as it would be easy. All that I want to do now is just to note the force of the epithets; and, if I can, to deepen the impression of the remarkableness of their selection.
With regard, then, to the first of them, we at once feel that the designation of ‘the King’ is unfamiliar to the New Testament. It brings with it lofty ideas, no doubt; but it is not a name which the writers of the New Testament, who had been taught in the school of love, and led by a Son to the knowledge of God, are most fond of using. ‘The King’ has melted into ‘the Father.’ But here Paul selects that more remote and less tender name for a specific purpose. He is ‘the King’--not ‘ eternal ,’ as our Bible renders it, but more correctly ‘the King of the Ages.’ The idea intended is not so much that of unending existence as that He moulds the epochs of the world’s history, and directs the evolution of its progress. It is the thought of an overruling Providence, with the additional thought that all the moments are a linked chain, through which He flashes the electric force of His will. He is ‘King of the Ages.’
The other epithets are more appropriately to be connected with the word ‘God’ which follows than with the word ‘King’ which precedes. The Apostle’s meaning is this: ‘The King of the ages, even the God who is,’ etc. And the epithets thus selected all tend in the same direction. ‘Incorruptible.’ That at once parts that mystic and majestic Being from all of which the law is decay . There may be in it some hint of moral purity, but more probably it is simply what I may call a physical attribute, that that immortal nature not only does not, but cannot , pass into any less noble forms. Corruption has no share in His immortal being.
As to ‘invisible,’ no word need be said to illustrate that. It too points solely to the separation of God from all approach by human sense.
And then the last of the epithets, which, according to the more accurate reading of the text, should be, not as our Bible has it, ‘the only wise God,’ but ‘the only God,’ lifts Him still further above all comparison and contact with other beings.
So the whole set forth the remote attributes which make a man feel, ‘The gulf between Him and me is so great that thought cannot pass across it, and I doubt whether love can live half-way across that flight, or will not rather, like some poor land bird with tiny wings, drop exhausted, and be drowned in the abyss before it reaches the other side.’ We expect to find a hymn to the infinite love. Instead of that we get praise, which might be upon the lips of many a thinker of Paul’s day and of ours, who would laugh the idea of revelation, and especially of a revelation such as Paul believed in, to absolute scorn. And yet he knew what he was saying when he did not lift up his praise to the God of tenderness, of pity, of forgiveness, of pardoning love, but to ‘the King of the ages; the incorruptible, invisible, only God’; the God whose honour and glory were magnified by the revelation of Himself in Jesus Christ.
II. And so that brings me, in the second place, to ask you to look at the facts which glorify even such a God.
Paul was primarily thinking of his own individual experience; of what passed when the voice spoke to him, ‘Why persecutest thou Me?’ and of the transforming power which had changed him, the wolf, with teeth red with the blood of the saints, into a lamb. But, as he is careful to point out, the personal allusion is lost in his contemplation of his own history, as being a specimen and test-case for the blessing and encouragement of all who ‘should hereafter believe upon Him unto life everlasting.’ So what we come to is this--that the work of Jesus Christ is that which paints the lily and gilds the refined gold of the divine loftinesses and magnificence, and which brings honour and glory even to that remote and inaccessible majesty. For, in that revelation of God in Jesus Christ, there is added to all these magnificent and all but inconceivable attributes and excellences, something that is far diviner and nobler than themselves.
There be two great conceptions smelted together in the revelation of God in Jesus Christ, of which neither attains its supremest beauty except by the juxtaposition of the other. Power is harsh, and scarcely worthy to be called divine, unless it be linked with love. Love is not glorious unless it be braced and energised by power. And, says Paul, these two are brought together in Jesus; and therefore each is heightened by the other. It is the love of God that lifts His power to its highest height; it is the revelation of Him as stooping that teaches us His loftiness. It is because He has come within the grasp of our humanity in Jesus Christ that we can hymn our highest and noblest praises to ‘the King eternal, the invisible God.’
The sunshine falls upon the snow-clad peaks of the great mountains and flushes them with a tender pink that makes them nobler and fairer by far than when they were veiled in clouds. And so all the divine majesty towers higher when we believe in the divine condescension, and there is no god that men have ever dreamed of so great as the God who stoops to sinners and is manifest in the flesh and Cross of the Man of Sorrows.
Take these characteristics of the divine nature as get forth in the text one by one, and consider how the Revelation in Jesus Christ, and its power on sinful men, raises our conceptions of them. ‘The King of the ages’--and do we ever penetrate so deeply into the purpose which has guided His hand, as it moulded and moved the ages, as when we can say with Paul that His ‘good pleasure’ is that, ‘in the dispensation of the fulness of times, He might gather together in one all things in Christ.’ The intention of the epochs as they emerge, the purpose of all their linked intricacies and apparently diverse movements, is this one thing, that God in Christ may be manifest to men, a nd that humanity may be gathered, like sheep round the Shepherd, into the one fold of the one Lord. For that the world stands; for that the ages roll, and He who is the King of the epochs hath put into the hands of the Lamb that was slain the Book that contains all their events; and only His hand, pierced upon Calvary, is able to open the seals, to read the Book. The King of the ages is the Father of Christ.
And in like manner, that incorruptible God, far away from us because He is so, and to whom we look up here doubtingly and despairingly and often complainingly and ask, ‘Why hast Thou made us thus, to be weighed upon with the decay of all things and of ourselves?’ comes near to us all in the Christ who knows the mystery of death, and thereby makes us partakers of an inheritance incorruptible. Brethren, we shall never adore, or even dimly understand, the blessedness of believing in a God who cannot decay nor change, unless from the midst of graves and griefs we lift our hearts to Him as revealed in the face of the dying Christ. He, though He died, did not see corruption, and we through Him shall pass into the same blessed immunity.
‘The King . . . the God invisible.’ No man hath seen God ‘at any time, nor can see Him.’ Who will honour and glorify that attribute which parts Him wholly from our sense, and so largely from our apprehension, as will he who can go on to say, ‘the only begotten Son which is in the bosom of the Father, He hath declared Him.’ We look up into a waste Heaven; thought and fear, and sometimes desire, travel into its tenantless spaces. We say the blue is an illusion; there is nothing there but blackness. But ‘he that hath seen Me hath seen the Father.’ And we can lift thankful praise to Him, the King invisible, when we hear Jesus saying, ‘thou hast both seen Him, and it is He that talketh with thee.’
‘The only God.’ How that repels men from His throne! And yet, if we apprehend the meaning of Christ’s Cross and work, we understand that the solitary God welcomes my solitary soul into such mysteries and sacred sweetnesses of fellowship with Himself that, the humanity remaining undisturbed, and the divinity remaining unintruded upon, we yet are one in Him, and partakers of a divine nature. Unless we come to God through Jesus Christ, the awful attributes in the text spurn a man from His throne, and make all true fellowship impossible.
So let me remind you that the religion which does not blend together in indissoluble union these two, the majesty and the lowliness, the power and the love, the God inaccessible and the God who has tabernacled with us in Jesus Christ, is sure to be almost an impotent religion. Deism in all its forms, the religion which admits a God and denies a revelation; the religion which, in some vague sense, admits a revelation and denies an incarnation; the religion which admits an incarnation and denies a sacrifice; all these have little to say to man as a sinner; little to say to man as a mourner; little power to move his heart, little power to infuse strength into his weakness. If once you strike out the thought of a redeeming Christ from your religion, the temperature will go down alarmingly, and all will soon be frost bound.
Brethren, there is no real adoration of the loftiness of the King of the ages, no true apprehension of the majesty of the God incorruptible, invisible, eternal, until we see Him in the face and in the Cross of Jesus Christ. The truths of this gospel of our salvation do not in the smallest degree impinge upon or weaken, but rather heighten, the glory of God. The brightest glory streams from the Cross. It was when He was standing within a few hours of it, and had it full in view, that Jesus Christ broke out into that strange strain of triumph, ‘Now is God glorified.’ ‘The King of the ages, incorruptible, invisible, the only God,’ is more honoured and glorified in the forgiveness that comes through Jesus Christ, and in the transforming power which He puts forth in the Gospel, than in all besides.
III. Lastly, let me draw your attention to the praise which should fill the lives of those who know these facts.
I said that this Apostle seems always, when he refers to his own individual conversion, to have been melted into fresh outpourings of thankfulness and of praise. And that is what ought to be the life of all of you who call yourselves Christians; a continual warmth of thankfulness welling up in the heart, and not seldom finding utterance in the words, but always filling the life.
Not seldom, I say, finding utterance in the words. It is a delicate thing for a man to speak about himself, and his own religious experience. Our English reticence, our social habits, and many other even less worthy hindrances rise in the way; and I should be the last man to urge Christian people to cast their pearls before swine, or too fully to
‘Open wide the bridal chamber of the heart,’
to let in the day. There is a wholesome fear of men who are always talking about their own religious experiences. But there are times and people to whom it is treason to the Master for us not to be frank in the confession of what we have found in Him. And I think there would be less complaining of the want of power in the public preaching of the Word if more professing Christians more frequently and more simply said to those to whom their words are weighty, ‘Come and hear and I will tell you what God hath done for my soul.’ ‘Ye are my witnesses,’ saith the Lord. It is a strange way that Christian people in this generation have of discharging their obligations that they should go, as so many of them do, from the cradle of their Christian lives to their graves, never having opened their lips for the Master who has done all for them.
Only remember, if you venture to speak you will have to live your preaching. ‘There is no speech nor language, their voice is not heard, their sound is gone out through all the earth.’ The silent witness of life must always accompany the audible proclamation, and in many cases is far more eloquent than it. Your consistent thankfulness manifested in your daily obedience, and in the transformation of your character, will do far more than all my preaching, or the preaching of thousands like me, to commend the Gospel of Jesus Christ.
One last word, brethren. This revelation is made to us all. What is God to you, friend? Is He a remote, majestic, unsympathising, terrible Deity? Is He dim, shadowy, unwelcome; or is He God whose love softens His power; Whose power magnifies his love? Oh! I beseech you, open your eyes and your hearts to see that that remote Deity is of no use to you, will do nothing for you, cannot help you, may probably judge you, but will never heal you. And open your hearts to see that ‘the only God’ whom men can love is God in Christ. If here we lift up grateful praise ‘unto Him that loveth us and hath loosed us from our sins in His blood,’ we, too, shall one day join in that great chorus which at last will be heard saying, ‘Blessing and honour and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain immortal incorruptible.
immortal incorruptible.
invisible Cf. (See Scofield "Joh 1:18")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.