of whom are Hymenaeus and Alexander, whom I delivered to Satan, that they might be taught not to blaspheme.
Parallel Translations
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of whom are Hymenaeus and Alexander, whom I delivered to Satan, that they might be taught not to blaspheme.
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Of whose nombre is Himeneus and Alexander which I have delivered vnto Satan that they myght be taught not to blaspheme
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Of whom is Hymeneus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme.
Cross-references (15)
Passages linked to 1 Timothy 1:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 5:4-5 In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
- 1 Corinthians 11:32 But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
- 2 Timothy 2:17 and those words will consume like gangrene, of whom is Hymenaeus and Philetus:
- 2 Thessalonians 3:15 Don’t count him as an enemy, but admonish him as a brother.
- Revelation 3:19 As many as I love, I reprove and chasten. Be zealous therefore, and repent.
- Acts 19:33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people.
- Revelation 13:5-6 A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. He opened his mouth for blasphemy against God, to blaspheme his name, and his dwelling, those who dwell in heaven.
- Acts 13:45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
- 2 Corinthians 10:6 and being in readiness to avenge all disobedience when your obedience is made full.
- 2 Timothy 2:14 Remind them of these things, charging them in the sight of the Lord, that they don’t argue about words, to no profit, to the subverting of those who hear.
- 2 Timothy 3:2 For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,
- 2 Timothy 4:14-15 Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his deeds, of whom you also must beware; for he greatly opposed our words.
- Revelation 13:1 Then I stood on the sand of the sea. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names.
- Matthew 18:17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
- 2 Corinthians 13:10 For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down.
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John Calvin 1540 · Public Domain 20 Of whom are Hymenaeus and Alexander. The former…
20 Of whom are Hymenaeus and Alexander. The former will be again mentioned in the Second Epistle, in which the kind of “shipwreck” which he made is likewise described; for he said that the resurrection was past. (2 Timothy 2:17-18.) There is reason to believe that Alexander also was bewitched by an error so absurd. And shall we wonder at the present day, if any are deceived by the various enchantments of Satan, when we see that one of Paul’s companions perished by so dreadful a fall?
He mentions both of them to Timothy as persons whom he knew. For my own part, I have no doubt that this is the same Alexander that is mentioned by Luke, and who attempted, but without success, to quell the commotion. Now he was an Ephesian, and we have said that this Epistle was chiefly written for the sake of the Ephesians. We now learn what was his end; and hearing it, let us keep possession of our faith by a good conscience, that we may hold it safe to the last.
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Whom I have delivered to Satan. As I mentioned in the exposition of another passage, (1 Corinthians 5:5,) there are some who interpret this to mean that extraordinary chastisement was inflicted on those persons; and they view this as referring to δυνάμεις, “the powers” mentioned by Paul in the same Epistle. (1 Corinthians 12:28.) For, as the apostles were endowed with the gift of healing, in order to testify the favor and kindness of God towards the godly, so against wicked and rebellious persons they were armed with power, either to deliver them to the devil to be tormented, or to inflict on them other chastisements. Of this “power,” Peter gave a display in Ananias and Sapphira, (Acts 5:1,) and Paul in the magician Bar-Jesus. (Acts 13:6.) But, for my own part, I choose rather to explain it as relating to excommunication; for the opinion that the incestuous Corinthian received any other chastisement than excommunication is not supported by any probable conjecture. And, if by excommunicating him, Paul delivered him to Satan, why should not the same mode of expression have a similar import in this passage? Besides, it explains very well the force of excommunication; for, since in the Church Christ holds the seat of his kingdom, out of the Church there is nothing but the dominion of Satan. Accordingly, he who is cast out of the Church must be placed, for a time, under the tyranny of Satan, until, being reconciled to the Church, he return to Christ. I make one exception, that, on account of the enormity of the offense, he might have pronounced a sentence of perpetual excommunication against them; but on that point I would not venture to make a positive assertion.
That they may learn not to blaspheme. What is the meaning of this last clause? For one who has been cast out of the Church takes upon himself greater freedom of acting, because, being freed from the yoke of ordinary discipline, he breaks out into louder insolence. I reply, to whatever extent they may indulge in their wickedness, yet the gate will be shut against them, so that they shall not contaminate the flock; for the greatest injury done by wicked men is, when they mingle with others under the presence of holding the same faith. The power of doing injury is taken from them, when they are branded with public infamy, so that none are so simple as not to know that these are irreligious and detestable men, and therefore their society is shunned by all. Sometimes, too, it happens that — being struck down by this mark of disgrace which has been put upon them — they become less daring and obstinate; and therefore, although this remedy sometimes renders them more wicked, yet it is not always ineffectual for subduing their fierceness.
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 Cast out of the Church, and so delivered them…
Cast out of the Church, and so delivered them to Satan.
Such as fall from God, and his religion, are not to be suffered in the Church, but rather ought to be excommunicated.
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That by their smart they might learn what it is to blaspheme.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 20 Of whom is Hymenaeus and Alexander; whom I…
20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
Ver. 20. That ye may learn] Ut castigati discant; that being buffeted and bodily tormented by Satan, as Act 13:2; (for as yet there were no Christian magistrates), they may learn, παιδευθωσι.
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Not to blaspheme] That is, not to hold erroneously, and to live scandalously, to the reproach of the gospel. Confer Pro 30:9.
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 Of which men who have made shipwreck of a…
Of which men who have made shipwreck of a good conscience and concerning faith,
Hymenaeus and Alexander are two persons. Of Hymenaeus we read, 2Ti 2:17,18; he affirmed the resurrection was past, and overthrew the faith of many. Of Alexander we read, 2Ti 4:14; he was a great enemy to Paul, the same person, as some judge, mentioned Act 19:33, then a friend to Paul, but afterwards one who did him much harm.
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Whom I have delivered unto Satan: we meet with the same phrase, 1Co 5:5; see the notes there. Some think by it is signified a peculiar power granted the apostles, God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them; but we find nothing of this in Scripture. I rather think the sense is no more than, whom I excommunicated and cast out of the church, making them of the world again, (as the world is opposed to the church, and kingdom of Christ), which, for the greater terror, the apostle expresseth by this notion of being delivered to Satan, who is called the god of this world, & c.
That they may learn not to blaspheme: not that I might ruin and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious errors to the reproach of God. Or, perhaps, with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.
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 That is, of the number of those who have…
That is, of the number of those who have made shipwreck of faith and a good conscience are these two men. They made shipwreck of faith. But how: by renouncing Christianity expressly? No, but implicitly, by denying the resurrection, and maintaining such doctrines as utterly subverted and totally overthrew the faith.
Whom I have delivered unto Satan, that they may learn not to blaspheme.
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That is, whom I have inflicted the church’s censure of excommunication upon, cast them out of the church, and delivered to Satan as God’s executioner, who oft-times tormented the person with greivous diseases and bodily pains, called elsewhere, the destruction of the flesh, 1Co 5:5
Learn hence, That excommunication rightly administered is a very solemn ordinance, a shutting out of heaven him who is justly cast out of the church’s communion here on earth.
But observe, The charitable intention of the apostle in denouncing this sentence of excommunication; it was, That they might learn not to blaspheme.
Mark, it was none of Satan’s desire, but the apostle’s that they might learn not to blaspheme. Satan was then God’s executioner, when the church wanted the countenance of the Christian magistrate; and his design was destruction, but the apostle’s was reformation; not to ruin, but reclaim.
Learn, That the end of the church’s censure, in particular if excommunication, is not to serve to the destruction of the censured, much less to the private revenge of the censurer; but to reform and reclaim the offender, that others may be warned, and the infection stayed: Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.
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 Of whom is Hymenaeus and Alexander,.... The former of…
Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in Ti2 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, Ti2 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Act 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Act 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius (q); there was also a bishop of Jerusalem of this name (r),
Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on Co1 5:5.
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That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others,
(q) Apollodorus de Orig. Deor. l. 3. p. 172. (r) Euseb. Eccl. Hist. l. 7. c. 14. 30.
Next: 1 Timothy Chapter 2
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 Whom - Though absent. I have delivered to Satan,…
Whom - Though absent. I have delivered to Satan, that they may learn not to blaspheme - That by what they suffer they may be in some measure restrained, if they will not repent.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 20. Of whom is Hymeneus and Alexander] Who…
Verse 20. Of whom is Hymeneus and Alexander] Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavoured to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine.
Delivered unto Satan] For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1Co 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God.
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Hymeneus, it appears, denied the resurrection, see 2Ti 2:17-18; but whether this Alexander be the same with Alexander the coppersmith, 2Ti 4:14, or the Alexander, Ac 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall.
He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Of whom is Hymeneus and Alexander - Hymeneus is…
Of whom is Hymeneus and Alexander - Hymeneus is nowhere else mentioned in the New Testament, except in 2Ti 2:17, where he is mentioned in connection with Philetus as a very dangerous man. An Alexander is mentioned in Act 19:33, which some have supposed to be the same as the one referred to here. It is not certain, however, that the same person is intended; see the notes on that verse. In 2Ti 4:14, Alexander the coppersmith is mentioned as one who had done the apostle “much evil,” and there can be little doubt that he is the same person who is referred to here. One of the doctrines which Hymeneus held was, that the “resurrection was past already” 2Ti 2:18; but what doctrine Alexander held is unknown, It is not improbable, as he is mentioned here in connection with Hymeneus, that he maintained the same opinion, and in addition to that he appears to have been guilty of some personal injury to the apostle. Both also were guilty of blasphemy.
Whom I have delivered unto Satan - On the meaning of this expression, see the notes on 1Co 5:5.
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That they may learn not to blaspheme - It cannot be supposed that Satan would undertake to teach them not to blaspheme, or that Paul put them under him as an instructor on that subject. The instructions of Satan tend rather to teach his followers to blaspheme, and none in his school fail to be apt scholars. The meaning here is, that Paul excommunicated them, and not improbably brought upon them, by giving them over to Satan, some physical maladies, that they might be reformed; compare notes on 1Co 5:5. It is not entirely clear what is meant by blaspheme in this place; compare notes on 1Ti 1:13. It cannot be supposed that they were open and bold blasphemers, for such could not have maintained a place in the church, but rather that they held doctrines which the apostle regarded as amounting to blasphemy; that is, doctrines which were in fact a reproach on the divine character. There are many doctrines held by people which are in fact a reflection on the divine character, and which amount to the same thing as blasphemy. A blasphemer openly expresses views of the divine character which are a reproach to God; an errorist expresses the same thing in another way - by teaching as true about God that which represents him in a false light, and, to suppose which, in fact, is a reproach. The spirit with which this is done in the two cases may be different; the thing itself may be the same. Let us be careful that we hold no views about God which are reproachful to him, and which, though we do not express it in words, may lead us to blaspheme him in our hearts.
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 I have delivered to Satan; whom I have excommunicated,…
I have delivered to Satan; whom I have excommunicated, that they may learn not to blaspheme, or speak against the truth of the faith. (Theophylactus) --- The devil frequently, at that time, took possession of, or afflicted the excommunicated with diseases and other temporal evils. (St. John Chrysostom)
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 Hymenaeus--There is no difficulty in supposing him to be…
Hymenaeus--There is no difficulty in supposing him to be the Hymenæus of Ti2 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Act 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, Co1 5:5; Co2 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mat 18:17-18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (Ti2 4:14-15); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" (Ti2 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, Ti1 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [ARCHBISHOP WHATELY]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Act 19:33).
that they may--not "might"; implying that the effect still continues--the sentence is as yet unremoved.
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learn--Greek, "be disciplined," namely, by chastisement and suffering.
blaspheme--the name of God and Christ, by doings and teachings unworthy of their Christian profession (Rom 2:23-24; Jam 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (Co2 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers.
Next: 1 Timothy Chapter 2
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 20. Two of the mysterious some of 1Ti_1:3 seem…
20. Two of the mysterious some of 1Ti_1:3 seem here to be named, and a third in 2Ti_2:17, Philetus. Unquestionably the Hymeneus here and there are the same. Alexander as unquestionably is the coppersmith of 2Ti_4:14.
Delivered unto Satan—See note on 1Co_5:5. The consigning to Satan did not prevent Hymeneus from persisting in sin, as appears from the mention in the second epistle.
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May learn—May be disciplined by punishment.
Not to blaspheme—For apostates are very apt to become blasphemers. And this phrase serves to show that the adoption of the fables and genealogies of 1Ti_1:4 was no mere speculative error, but led not only to folly, but to gross apostasy.
Creeds may be limitations to liberty, but they are also safeguards of the soul. When they are made simply a means of ecclesiastical despotism or bitter contention, great injury no doubt results. Yet the forms of doctrine adopted by the holy of past years, after the most intense study of the Scriptures, are to be treated with solemn respect and not discarded with levity. Our apostle here gives us one of the best brief tests of their excellence. Is their end, their purpose, their effect, faith and a good conscience? that is, a sound mind and a holy life?
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 20. Hymeneus and Alexander] The name Hymenæus occurs again…
20. Hymeneus and Alexander] The name Hymenæus occurs again in 2Ti_2:17, and being uncommon and used in both places of an heretical person in the same locality may fairly be taken as referring to the same person; the heresy condemned is practically the same; ‘the profane babblings’ there representing the ‘vain talking’ of 1Ti_1:6 here, which is plainly echoed in 1Ti_1:19—the test of orthodoxy being ‘faith and a good conscience.’
The name Alexander also occurs again in 2Ti_4:14; but being common, and having a distinguishing addition there ‘the coppersmith,’ and referring rather to a personal enemy of St Paul than to a heretic, may more probably refer to a different person, possibly the Alexander of Act_19:33. Fairbairn adds reasonably ‘in the 2nd Epistle Philetus not Alexander is associated with Hymenæus, and Alexander is mentioned alone and apparently as a worker of evil, not at Ephesus but in Rome, though it is possible enough he may have belonged to the region of Asia.’
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whom I have delivered unto Satan, that they may learn] The exact force of the tense is whom I delivered; of the mood, that they might be disciplined. In the N. T. the later usage holds of the subjunctive following the past tense instead of the optative and our idiom requires ‘might.’ A definite time and act of ‘delivering’ is thus seen to be referred to, explained by some ancient and modern commentators as being excommunication; e.g. Theod. Mops., Latin Version, “ecclesiae alienationem ‘traditionem Satanae’ vocans”; by others as the judicial infliction of bodily sickness or calamity, such as the blindness inflicted upon Elymas by St Paul, Act_13:11; by Ellicott and Fairbairn, as both combined. “The term” says Wordsworth (on 1Co_5:5, where the phrase is the same) “appears to have had its origin from consideration of the fact that physical evil is due to the agency of the Evil Spirit; cf. Job_2:6; Luk_13:16 : Mat_8:30-32 (add 2Co_12:7 ‘a messenger of Satan’). But St Paul states the aim and end of the sentence of excommunication against the incestuous Corinthian to be that by the punishment of the flesh, and consequent mortification of the fleshly lusts and appetites, ‘his spirit may be saved in the day of the Lord’; so in the case of Hymenæus and Alexander; and generally his spiritual weapons are given him for edification and not for destruction. Cf. 2Co_10:8.”
may learn] might be disciplined; the verb, meaning properly ‘to train,’ ‘educate,’ as in Act_7:22, is generally used of ‘training by chastisement,’ ‘correcting’; cf. 1Co_11:32, ‘when we are judged we are chastened of the Lord,’ where the reference is to the sickness and death sent as chastisement for the desecration of the Lord’s Table. Compare the old English use of ‘teach’ in Jdg_8:16, ‘he took the thorns of the wilderness and briars, and with them he taught the men of Succoth.’ Cf. the striking use in Luk_23:16, ‘I will therefore chastise him and let him go.’
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 (20) Of whom is Hymenæus and Alexander.—Here the Apostle…
(20) Of whom is Hymenæus and Alexander.—Here the Apostle names two, as examples of the utter shipwreck of all true faith—persons evidently well known to Timothy and the members of the Church at Ephesus. Hymenæus is probably identical with the heretic of that name, charged, in the Second Epistle to Timothy, with teaching that the resurrection was already passed, thus undermining the great hope which Christian faith so firmly laid hold of. In the second letter to the Presbyter presiding over the Ephesian congregations the fundamental error was specified on account of which this Hymenæus was excommunicated.
Alexander.—It would be unsafe positively to identify this person with the personal adversary of St. Paul alluded to in the Second Epistle, 2Ti_4:14, there spoken of as “Alexander the coppersmith,” or with the Alexander mentioned in Act_19:33. The name was a very common one. Of the Alexander of Act_19:33 we know nothing; from the circumstances in connection with which he is there mentioned, which took place some ten years before this Epistle was written, he seems to have been a Jew.
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Whom I have delivered unto Satan.—In this fearful formula the offender is delivered over to Satan, the evil one. It is a solemn excommunication or expulsion from the Church, accompanied with the infliction of bodily disease or death. In ordinary cases, the offender was quietly expelled from the Christian society. But an Apostle, and only an Apostle, seems to have possessed the awful powers of inflicting bodily suffering in the forms of disease and death. Certain special instances of the exercise of these tremendous powers are recorded in the cases of Ananias and Sapphira, Elymas, the incestuous person at Corinth, and the men here alluded to. The fear of Simon Magus, related in Act_8:24, seems to have been aroused by his evident expectation that this well-known apostolic power would be put in force in his case. It is, however, noticeable that this punishment was not necessarily, in the case of disease, an irrevocable sentence. The true end and purpose of this, as of all divine punishments, was not revenge for the sin, but the ultimate recovery of the sinner.
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 Delivered for have delivered, A.V; might be taught for…
Delivered for have delivered, A.V; might be taught for may learn, A.V Hymenaeus; probably the same as is mentioned 2Ti_2:17, 2Ti_2:18, as holding heretical doctrine concerning the resurrection, anti overthrowing the faith of some. It is an uncommon name, though borne by a Bishop of Alexandria in the second century, and by a Bishop of Jerusalem in the third. Alexander; doubtless the same as "Alexander the coppersmith" of 2Ti_4:14. I delivered unto Satan. The passages in Scripture which throw light on this difficult phrase are, chiefly, the following: the almost identical passage, 1 Corinthians Job_1:12 Job_2:6, Job_2:7; Luk_13:10; Act_5:5, 10 10:38 13:11; 1Co_11:30; 2Co_12:7; and, Heb_2:14. Putting these together, it appears that sickness and bodily infirmity and death are, within certain limits, in the power of Satan to inflict. And that the apostles were able, on fitting occasions, to hand over peccant members of the Church to this power of Satan, that by such discipline "the spirit might be saved." In the case of Hymenaeus and Alexander (as in that of the incestuous person at Corinth) the punishment incident on this delivery to Satan would appear to have been short or" death, but in the ease of the two first not to have had the effect of bringing them to a true repentance. Might be taught (paideuqwsi); viz. by correction and punishment, as children are taught. (Heb_12:6-8) The metaphor in the word kolafizein (2Co_12:7) is similar.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 20. Of whom is Hymenæus. He is mentioned as…
20. Of whom is Hymenæus. He is mentioned as a heretical teacher in 2 Tim. 2:17. Of Alexander nothing is known. Delivered unto Satan. Excommunicated. Compare 1 Cor. 5:5.
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.
C. I. Scofield 1917 · Public Domain Hymenaeus and Alexander
Hymenaeus and Alexander
It is significant as bearing upon the seriousness of all false teaching, and particularly as related to resurrection, that Paul calls it blasphemy to teach that "the resurrection is past already" 2Ti 2:17; 2Ti 2:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:20 Hymenaeus and Alexander might have been elders in…
1:20 Hymenaeus and Alexander might have been elders in Ephesus (see also 2 Tim 2:17; 4:14; cp. Acts 19:33; 20:29-31). • Paul handed them over to Satan by removing them from the church, the realm of the Spirit’s oversight (see also 2 Tim 2:25-26; Job 2:6; Matt 18:17-20; 1 Cor 5:2-5; 2 Cor 2:5-11). • blaspheme God: They attacked and defamed the true Good News, and thus God himself (see 1 Tim 1:13; cp. 6:1; Titus 2:5; 2 Pet 2:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.