which some profess, and thus have wandered from the faith. Grace be with you. Amen.
Parallel Translations
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which some profess, and thus have wandered from the faith. Grace be with you. Amen.
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which science whyll some professed they have erred as concernynge the fayth. Grace be with the Amen. ‘Sent from Laodicea which is the chefest cite of Phrigia Pacaciana.’
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Which while some professe, they haue erred concerning the faith. Grace be with thee, Amen. The first Epistle to Timotheus, written from Laodicea, which is the chiefest citie of Phrygia Pacaciana.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (13)
Passages linked to 1 Timothy 6:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Timothy 2:18 men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
- 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.’
- Romans 1:7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
- Romans 16:20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
- Romans 16:23 Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
- Colossians 4:18 The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
- 1 Timothy 1:6 from which things some, having missed the mark, have turned away to vain talking,
- 1 Timothy 1:19 holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,
- 1 Timothy 6:10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
- 2 Timothy 4:22 The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
- Titus 3:15 All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.
- Hebrews 10:1-12 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. Or else wouldn’t they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? But in those sacrifices there is a yearly reminder of sins. For it is impossible that the blood of bulls and goats should take away sins. Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me. You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’ ” Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ once for all. Every priest indeed stands day by day serving and often offering the same sacrifices which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God,
- Hebrews 13:25 Grace be with you all. Amen.
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John Calvin 1540 · Public Domain 21 Which some professing, have erred concerning the faith.…
21 Which some professing, have erred concerning the faith. From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion.
END OF THE FIRST EPISTLE TO TIMOTHY.
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 Not only in word, but also in countenance and…
Not only in word, but also in countenance and gesture: to be short, while their behavior was such that even when they held their peace, they would make men believe their heads were occupied about nothing but high and weighty matters, even then they erred concerning the faith.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 21 Which some professing have erred concerning the faith.…
21 Which some professing have erred concerning the faith. Grace be with thee. Amen. The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.>>
Ver. 21. Which some professing] Gr. Promising, as the Gnostics and other heretics.
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 Which some professing have erred concerning the faith; which…
Which some professing have erred concerning the faith; which kind of science, some pretending and boasting of, studying to show themselves learned and subtle men, they have been led into errors in Christianity, apostatizing from the doctrine of faith.
Grace be with thee; viz. the grace, mercy, and peace, from God the Father and Christ Jesus our Lord, mentioned 2Ti 1:2.
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(The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.)
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Which some professing,.... Pretending to be masters of the…
Which some professing,.... Pretending to be masters of the above science, boasting and making great show of it, and valuing themselves upon it:
have erred concerning the faith: have wandered from the way of truth, and gone into the path of error; have fallen from the doctrine of faith, and made shipwreck of it, and become entire apostates: from the danger attending vain jangling, the use of new words, the profession of a false science, and making objections from it against the truth, does the apostle dissuade Timothy from them, since they generally issue in apostasy.
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Grace be with thee. Amen. This the apostle wishes to him, that he might be enabled to discharge every branch of his duty he had pointed to him in this epistle, and to keep him from all evil, and every false way, and preserve him safe to the kingdom and glory of God. And which he doubted not but would be his case, and therefore puts his "Amen" to it. The Alexandrian copy and Arabic version read, "grace be with you. Amen".
The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana. This last clause is left out in the Alexandrian copy and Syriac version; and indeed, in the apostle's time, Phrygia was not known by such an appellation as "Pacatiana", which was given it some years after by the Romans; and which shows, that the subscriptions to the epistles are not only of human authority, but of later date, at least some of them. The Arabic version calls it the metropolis of Phrygia, and leaves out "Pacatiana"; and one of Beza's manuscripts, instead of "Laodicea", reads "Macedonia", from whence, as from Philippi, or some other city there, he thinks it was written; and several learned men have been of opinion that it was written from Philippi.
Next: 2 Timothy Introduction
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 21. Which some professing] Which inspired knowledge some…
Verse 21. Which some professing] Which inspired knowledge some pretending to, have set up Levitical rites in opposition to the great Christian sacrifice, and consequently have erred concerning the faith - have completely mistaken the whole design of the Gospel. See 1Ti 1:6; 1Ti 1:7.
Grace be with thee.] May the favour and influence of God be with thee, and preserve thee from these and all other errors!
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Amen.] This word, as in former cases, is wanting in the most ancient MSS. In a majority of cases it appears to have been added by different transcribers nearly in the same way in which we add the word FINIS, simply to indicate the end of the work.
The subscriptions as usual are various. The following are the most remarkable afforded by the MSS.: -
The first to Timothy is completed; the second to Timothy begins. - DE. The First Epistle to Timothy is completed; the second to him begins. - G. The first to Timothy, written from Laodicea. - A. The first to Timothy, written from Ladikia. - CLAROMONT. Written from Laodicea, which is the metropolis of Phrygia. - The first to Timothy, written from Laodicea, which is the metropolis of Phrygia of Pacatiana. - Common GREEK TEXT, and several MSS. Instead of Pacatiana, some have Pancatiana, Capatiana, and Paracatiana.
The VERSIONS are not less discordant: -
The First Epistle to Timothy, which, was written from Laodicea. - SYR.
The VULGATE has no subscription.
The end of the epistle. It was written from Laodicea, which is the metropolis of the cities of Phrygia. - ARAB.
To the man Timothy. - AETHIOPIC.
The First Epistle to Timothy, written from Athens. - ARABIC of Erpenius.
Written from Athens, and sent by Titus, his disciple. - COPTIC.
Written from Macedonia. - AUCTOR SYNOPS.
The First Epistle to Timothy is ended. It was written from Laodicea, the metropolis of Phrygia of Pacatiana. - PHILOXENIAN SYRIAC.
There is one authority in Griesbach, Mt. c., for its being written from NICOPOLIS. This is the opinion also of Dr. Macknight.
That the epistle was not written from Laodicea nor Athens, but from Macedonia, has been rendered probable by the arguments produced in the preface, to which the reader is referred for this and the date of the epistle itself.
IN reviewing the whole of this epistle, I cannot help considering it of the first consequence to the Church of God. In it we see more clearly than elsewhere what the ministers of the Gospel should be, and what is the character of the true Church. Bishops, presbyters, and deacons are particularly described; and their qualifications so circumstantially detailed, that it is impossible to be ignorant on this head. What the Church should be is also particularly stated; it is the house of the living God; the place where he lives, works, and manifests himself. The doctrines and discipline of the Church are not less specifically noted. All these subjects are considered at large in the notes, and here nothing need be added.
Should it be said, the apostle, in giving the qualifications of a bishop, "nowhere insists on human learning," it may be answered in general, that no ignorant person in those times could have possibly got admittance into the Church as a teacher of Christianity. Every person, acknowledged as a teacher, was himself well taught in the word of God, and well taught by the Spirit of God; and much teaching of the Divine Spirit was then necessary, as the New Testament Scriptures were not then completed; and, if we were to allow the earlier date of this epistle, scarcely any part of the New Testament had then been written. The gospels had not come as yet into general circulation; and only a few of St. Paul's epistles, viz. those to the Thessalonians, and that to the Galatians, and the first to the Corinthians, had been written before the year 56. At such times much must have been done by immediate revelations, and a frequent communication of miraculous powers.
It is natural for men to run into extremes; and there is no subject on which they have run into wider extremes than that of the necessity of human learning; for in order to a proper understanding of the sacred Scriptures, on one hand, all learning has been cried down, and the necessity of the inspiration of the Holy Spirit, as the sole interpreter, strongly and vehemently argued. On the other, all inspiration has been set aside, the possibility of it questioned, and all pretensions to it ridiculed in a way savouring little of Christian charity or reverence for God. That there is a middle way from which these extremes are equally distant, every candid man who believes the Bible must allow. That there is an inspiration of the Spirit which every conscientious Christian may claim, and without which no man can be a Christian, is sufficiently established by innumerable scriptures, and by the uninterrupted and universal testimony of the Church of God; this has been frequently proved in the preceding notes. If any one, professing to be a preacher of the Gospel of Jesus, denies, speaks, or writes against this, he only gives awful proof to the Christian Church how utterly unqualified he is for his sacred function. He is not sent by God, and therefore he shall not profit the people at all. With such, human learning is all in all; it is to be a substitute for the unction of Christ, and the grace and influences of the Holy Spirit.
But while we flee from such sentiments, as from the influence of a pestilential vapour, shall we join with those who decry learning and science, absolutely denying them to be of any service in the work of the ministry, and often going so far as to assert that they are dangerous and subversive of the truly Christian temper and spirit, engendering little besides pride, self-sufficiency, and intolerance?
That there have been pretenders to learning, proud and intolerant, we have too many proofs of the fact to doubt it; and that there have been pretenders to Divine inspiration, not less so, we have also many facts to prove. But such are only pretenders; for a truly learned man is ever humble and complacent, and one who is under the influence of the Divine Spirit is ever meek, gentle, and easy to be entreated. The proud and the insolent are neither Christians nor scholars. Both religion and learning disclaim them, as being a disgrace to both.
But what is that learning which may be a useful handmaid to religion in the ministry of the Gospel? Perhaps we may find an answer to this important question in one of the qualifications which the apostle requires in a Christian minister, 1Ti 3:2: He should be apt to teach - capable of teaching others. See the note. Now, if he be capable of teaching others, he must be well instructed himself; and in order to this he will need all the learning that, in the course of the Divine providence, he is able to acquire. But it is not the ability merely to interpret a few Greek and Latin authors that can constitute a man a scholar, or qualify him to teach the Gospel. Thousands have this knowledge who are neither wise unto salvation themselves, nor capable of leading those who are astray into the path of life. Learning is a word of extensive import; it signifies knowledge and experience; the knowledge of God and of nature in general, and of man in particular; of man in all his relations and connections; his history in all the periods of his being, and in all the places of his existence; the means used by Divine providence for his support; the manner in which he has been led to employ the powers and faculties assigned to him by his Maker; and the various dispensations of grace and mercy by which he has been favoured. To acquire this knowledge, an acquaintance with some languages, which have long ceased to be vernacular, is often not only highly expedient, but in some cases indispensably necessary. But how few of those who pretend most to learning, and who have spent both much time and much money in seats of literature in order to obtain it, have got this knowledge! All that many of them have gained is merely the means of acquiring it; with this they become satisfied, and most ignorantly call it learning. These resemble persons who carry large unlighted tapers in their hand, and boast how well qualified they are to give light to them who sit in darkness, while they neither emit light nor heat, and are incapable of kindling the taper they hold. Learning, in one proper sense of the word, is the means of acquiring knowledge; but multitudes who have the means seem utterly unacquainted with their use, and live and die in a learned ignorance. Human learning, properly applied and sanctified by the Divine Spirit, is of inconceivable benefit to a Christian minister in teaching and defending the truth of God. No man possessed more of it in his day than St. Paul, and no man better knew its use. In this, as well as in many other excellences, he is a most worthy pattern to all the preachers of the Gospel. By learning a man may acquire knowledge; by knowledge reduced to practice, experience; and from knowledge and experience wisdom is derived. The learning that is got from books or the study of languages is of little use to any man, and is of no estimation, unless practically applied to the purposes of life. He whose learning and knowledge have enabled him to do good among men, and who lives to promote the glory of God and the welfare of his fellow creatures, can alone, of all the literati, expect to hear in the great day: Well done, good and faithful servant! Enter thou into the joy of thy Lord.
How necessary learning is at present to interpret the sacred writings, any man may see who reads with attention; but none can be so fully convinced of this as he who undertakes to write a comment on the Bible. Those who despise helps of this kind are to be pitied. Without them they may, it is true, understand enough for the mere salvation of their souls; and yet even much of this they owe, under God, to the teaching of experienced men. After all, it is not a knowledge of Latin and Greek merely that can enable any man to understand the Scriptures, or interpret them to others; if the Spirit of God take not away the veil of ignorance from the heart, and enlighten and quicken the soul with his all-pervading energy, all the learning under heaven will not make a man wise unto salvation.
Finished correcting for a new edition, Dec. 22d, 1831. - A.C.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Which some professing - Evidently some who professed to…
Which some professing - Evidently some who professed to be true Christians. They were attracted by false philosophy, and soon, as a consequence, were led to deny the doctrines of Christianity. This result has not been uncommon in the world.
Have erred concerning the faith - see notes on 1Ti 1:6-7; 1Ti 6:10.
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Grace be with thee - see the notes, Rom 1:7.
On the subscription at the close of this Epistle, see Intro., Section 2. It is, like the other subscriptions at the close of the epistles, of no authority.
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 Which some professing--namely, professing these oppositions of science falsely…
Which some professing--namely, professing these oppositions of science falsely so called.
erred--(See on Ti1 1:6; Ti1 2:11) --literally, "missed the mark" (Ti2 3:7-8). True sagacity is inseparable from faith.
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Grace--Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [ALFORD].
be with thee--He restricts the salutation to Timothy, as the Epistle was not to be read in public [BENGEL]. But the oldest manuscripts read, "be with you"; and the "thee" may be a transcriber's alteration to harmonize with Ti2 4:22; Tit 3:15.
Amen--omitted in the oldest manuscripts.
Next: 2 Timothy Introduction
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. which some professing] ‘Which,’ this misnamed Gnosis. ‘Professing’…
21. which some professing] ‘Which,’ this misnamed Gnosis. ‘Professing’ has occurred in this sense 1Ti_2:10.
have erred] Lit., ‘missed the mark,’ as 1Ti_1:6 and 2Ti_2:18; aorist as 1Ti_6:10.
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the faith] As above, 1Ti_6:10.
Grace be with thee] ms. authority gives the plural with you, as at the end of 2 Tim. and Titus; the Apostolic benediction being sent through the delegate episcopus to his Church.
There is, of course, no sufficient authority for the Subscription, which (like the Subscriptions to the other epistles of St Paul) is ascribed to Bp Euthalius (5th cent.) and is therefore later than the best mss. The Alexandrian and Sinaitic mss. read only First Epistle to Timothy. Its statement that the letter was written from Laodicea is supposed to be drawn from Col_4:16. See the paraphrase of Erasmus: ‘vicissim vos legatis epistolam quae Timotheo scripta fuit ex Laodicensium urbe.’ But Bp Lightfoot, Coloss. p. 343, gives strong reasons against this identification; (1) that St Paul had not ever been at Laodicea, indeed had been long a prisoner either at Cæsarea or Rome, when he wrote to the Colossians; (2) that Timothy bears many proofs of having been written elsewhere than at Laodicea, and of being separated by an interval of some years at least from the Colossian letter.
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 (21) Which some professing have erred concerning the faith.—In…
(21) Which some professing have erred concerning the faith.—In this most probably wild and visionary “knowledge” the false teachers and their hearers sought salvation and a rule of life, and miserably failed in their efforts. The result with them was, that they lost all hold on the great doctrine of Faith in a crucified Saviour.
Grace be with thee.—The ancient authorities are almost equally divided between “with thee” and “with you,” the congregation. The public nature of so many of the directions and instructions contained in this Epistle account for the absence of those private greetings which we find in the Second Epistle of St. Paul to Timothy.
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 You for thee, A.V and T.R. The R.T. omits…
You for thee, A.V and T.R. The R.T. omits Amen. Professing (ejpaggellomenoi) seechsan); 1Ti_2:10, note. Have erred (hjsto) 1Ti_1:6, note. Grace be with you. The authorities for sou and uJmwn respectively are somewhat evenly balanced. The T.R. sou seems in itself preferable, as throughout St. Paul addresses Timothy personally, and as there are no salutations here, as in 2 Timothy and Titus (see 1Ti_1:18 1Ti_3:14 1Ti_4:6, etc.; 6:11, 20). This shorter form, hJ cariv, is used in the pastoral Epistles (2Ti_4:22; for Tit_3:3-5) the fuller and more usual form, JH cariv tou Kuriou hJmwn jIhsou Cristou (Rom_16:20; 1Co_16:23; 2Th_3:18, and elsewhere) The short form also occurs in Heb_13:25. The words are a gracious, peaceful ending to the Epistle.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:21 The letter closes abruptly. Evidently there was no…
6:21 The letter closes abruptly. Evidently there was no need of directions for the mission (cp. Titus 3:12-14) and greetings were unnecessary or unsuitable (cp. Titus 3:15; Rom 16:3-16). • you all: The letter was sent to Timothy but was intended to be read to the whole church (see 1 Timothy Book Introduction, “Literary Genre”).
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