Exegetical and Hermeneutical Commentary of 1 Timothy 1:8
But we know that the law [is] good, if a man use it lawfully;
8. But we know ] Yet we are all aware, a correction or concession. St Paul uses ‘we know’ in a similar way, Rom 7:14, ‘I grant that the law is spiritual’; 1Co 8:3, ‘We are quite aware (with irony) that we all have knowledge.’
if a man use it lawfully ] The regular Greek idiom corresponding with our passive, if it be handled as law should be, that is, by the teacher of the law. Ellicott gives the sense of the passage clearly, ‘The false teachers on the contrary, assuming that it was designed for the righteous man, urged their interpretations of it as necessary appendices to the Gospel.’
For the play on the word ‘law’ compare 2Ti 3:4 ; 2Ti 4:7, and better 1Ti 1:3; 1Ti 1:5, ‘charge,’ ‘charges.’
Fuente: The Cambridge Bible for Schools and Colleges
But we know that the law is good – We admit this; it is that which we all concede. This declaration is evidently made by the apostle to guard against the supposition that he was an enemy of the law. Doubtless this charge would be brought against him, or against anyone who maintained the sentiments which he had just expressed. By speaking thus of what those teachers regarded as so important in the law, it would be natural for them to declare that he was an enemy of the law itself, and would be glad to see all its claims abrogated. Paul says that he designs no such thing. He admitted that the law was good. He was never disposed for one moment to call it in question. He only asked that it should be rightly understood and properly explained. Paul was never disposed to call in question the excellency and the utility of the law, however it might bear on him or on others; compare Rom 7:12 note, and Act 21:21-26 notes.
If a man use it lawfully – In a proper manner; for the purposes for which it was designed. It is intended to occupy a most important place, but it should not be perverted. Paul asked only that it should be used aright, and in order to this, he proceeds to state what is its true design.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 1:8-10
The law is good, if a man use it lawfully.
The purpose of the law
The value of Gods gifts largely depends upon the use we make of them. There are powers within our reach which may with equal ease destroy our welfare or increase it. Every reader of the Epistles, every student of Pharisaic teaching, and every one who understands the work of the Judaisers, is aware that even the Mosaic law was grossly abused. The law is good if a man use it lawfully. The apostle next endeavoured to explain more fully the purpose of the law, and his explanation may be summed up under three heads:–
I. The law was not meant as an inspiration. The law is not made for a righteous man. The statement is true, whether you think of a man righteous by nature or by grace. Those edicts and prohibitions were not intended for one who was eagerly inclined to obey their spirit. Such a revelation of Gods will would not have been needed if Adam had continued in his righteousness, for things forbidden with pains and penalties after his fall were not at first attractive to him. If you walk through a private garden with the children of its owner, as one of themselves, you do not see anywhere the unsightly notice-boards, which are necessary in a place open to the public, asking you to move in this direction or in that, and to avoid trespassing hither or thither. Amongst the children, and as one of them, you are consciously above the need of such laws as those. Restrictions and warnings are always meant for those inclined to break them. Another example might be drawn from society. The laws on our statute books, the police who tramp through our streets, the vast organization represented by prisons and courts, by judges and magistrates, would no longer be necessary, and would never have been called into existence, if every man loved his neighbour even as himself. It is those who are disobedient in nature who make law a necessary institution. Similarly in the home. When your first child comes as a gleam of sunshine into your home, you parents do not begin to make a theoretical code of restrictions; but when the children grow older, and there are conflicts of will between them, and the household is likely to he disorderly by their thoughtlessness and faults, you begin to say, You must not do this or that; it is to be from this time forward forbidden. But as the years roll on and good habits are formed by the young people, and from the love they bear you they instinctively know what you wish and readily do it, even these wise rules practically fall into desuetude. Because they are ruled by a right spirit they are set free from law. This leads to our second assertion, namely, that the law which was not meant for an inspiration was–
II. Intended for the restraint of the disobedient. A law less man is everywhere the least free. Carried hither and thither by his ungoverned passions; swayed now this way, now that, by his inexcusable carelessness and neglect, he nevertheless finds himself perpetually clashing against a will mightier than his own. Sometimes it is the law of his country which seizes him by the throat and holds him in restraint. Sometimes it is disease, the direct result of his own sin, which falls like a curse upon himself, and even upon his children. Some times it is conscience which protests and rebukes, until his whole life is made miserable. And these are but premonitions of what is coming when the Judge of all the earth will appear to give every man according to his works, and the thunders of outraged law will supersede the gentle voice of Christs gospel. Terrible is the list of offences against human relationships which follows; though the first of the phrases in our version is at once too strong and too narrow. Murderers of fathers should be smiters of fathers and smiters of mothers. The allusion may be to such crimes in the literal sense of the word, of which now and again we are horrified to hear, and which are commonest with those who are under the influence of drink–the cause of innumerable crimes! Or it may refer with equal force to those who smite their parents with the tongue, loading them with scorn and reproach, instead of encircling them with considerate love. Cursed be he that setteth light by his father or his mother, and let all the people say Amen. Man-slayers–those who, by their exactions and oppressions, indirectly destroy the lives of men–as well as murderers, who are regarded as the pariahs of society. Whoremongers and they that defile themselves with mankind, are terms which are meant to include all transgressors of the seventh commandment, a law which our Lord Jesus so broadened out in its application as even to include indulgence in lustful thought. Liars and perjured persons are forms of that false witness against ones neighbour which the ninth commandment so strongly condemns; and nothing is clearer as an evidence of the rule of Christs spirit than the transparent truthfulness of character, which wins the admiration of the world, and suns itself in the favour of God. This list is formidable enough, and the fact that the apostle does not confine himself to the phraseology of the Mosaic decalogue, is a sign that we do not evade the penalties of the law by keeping its letter.
III. The apostle asserts that the purpose of the law is amongst the things revealed in the gospel of the blessed God, The sound doctrine he mentions is the teaching of our Lord and His apostles; which, as the phrase denotes, was thoroughly sound or wholesome, especially as opposed to the weak and distempered doctrines propounded by the false teachers whom Timothy had to oppose. (A. Rowland, LL. B.)
The use of the law
It would appear from this text that there is a way in which the law may be used lawfully, or rightly, from which we infer that there is also a way in which it may be used unlawfully, or unrightly–it may be put to a right use or to a wrong one. And there is a real distinction between this right and this wrong use of the law, which, if steadily kept in view, would be perfect safeguard, both against the error of legality and the equally pernicious one of Antinomianism. First, then, we use the law unlawfully when we try to make out a legal right to the kingdom of heaven. There are two ways in which one may proceed who purposes to make out his right by his obedience to the law. If he have a sufficiently high conception of the standard, then he is paralyzed, and sidles into despair because of the discoveries that he is making of his exceeding distance and deficiency from that standard; and thus he is haunted at all times by a sense of his great insufficiency, and he never can attain to anything like solid peace. But there is another way–he may bring down the law to the standard of his own obedience, and may bring his conscience and conduct into terms of very comfortable equality with one another. But this is what the Bible calls a peace which is no peace. The ruin of the soul comes out in either way of the enterprise.
2. Having said this much on the wrong use of the law, I have only time in this discourse to instance one right use of it. When we compare our conduct with its commandments, we cannot fail, in our deficiency and in our distance, to be convinced of sin. (T. Chalmers, D. D.)
The use of the law
Observe, then, of the law of God, that it has another and distinct object from that of holding out a method by which men acquire a right to its promised rewards, even that of holding out a method by which they acquire a rightness of character for the exercise of its fruits. The legal right is one thing; the moral rightness which obedience confers is another. For the former object the law must now become useless, and having fallen short of perfect obedience in ourselves, we must now found our whole right only in the righteousness of Christ. For the latter object, the law still contains all the use and all the importance which it ever had. It is that tablet on which are inscribed the virtues of the Godhead; and we, by copying these into the tablet of our own character, are restored to the likeness of God. We utterly mistake the design and economy of that gospel, if we think that while the first function of the law has been superseded under the New Testament dispensation, the second has been superseded also. Obedience for a legal right is everywhere denounced as a presumptuous enterprise; obedience for a personal righteousness is everywhere said to be an enterprise, the prosecution of which forms the main business of every disciple, and the full achievement of which is the prize of his high calling. For the one end the law has altogether lost its efficacy; and we, in order to substantiate its claim, must seek to be justified only by the righteousness of Christ. Let me now, then, expound more particularly the uses to which our observance of the law may be turned, in giving us not a right to heaven, but the indispensable character without which heaven never will be entered by us. If, after having laid hold of the righteousness of Christ, as your alone meritorious plea for the kingdom of heaven, you look to the law as in fact a transcript of the image of the Godhead, and by your assiduous keeping of this law, endeavour more and more to become like to God in Christ, this is the legitimate and proper use of the law, and by making this use you use it lawfully. You must not discard the law as being a thing that has no place in the system of the gospel The great end of the gospel is to work in you a life and law of God, and by impressing the traits of that law on your character, to make you more and more like the Lawgiver, and fit you for His companionship. Therefore, although you discard the law in one capacity, that is not to say that you are to discard it altogether; for there remains this other capacity–the law is that to which you must conform yourselves in order to render you meet for the inheritance of the saints. We see, then, that though this obedience of ours to the law of God never can make out for us a judicial right for heaven, yet that this obedience, and this alone makes out our personal meetness for heaven. We can separate, in idea, the judicial from the personal meetness for heaven, and while we lay an entire stress on the former we also count the latter indispensable. Now, what helps us to do this is the arbitrary connexion which obtains between a punishment and a crime in civil society. I trust you see the relation of this to our present subject. One part of the law of God is that we should be forbearing and forgiving one with another. The circumstance which leads us to transgress that law is just the natural heat and violence of our temper. Suppose a man set out on the enterprise of seeking to establish a right to heaven by his obedience to the law, then it is his duty to restrain all the outbreakings of a furious temper, but he sees he never can succeed in making out the right by his obedience to the law, and, transgressing in one particular, he has failed in all. Now, some thinking that they have discarded the law, in as far as its power to obtain for them a right to heaven is concerned, and that in discarding it they have gone to Christ, are apt to think they are quit of the law altogether. But we say they are not because there still remains another end–another important capacity in which they are still to use the law even after they have united themselves to Christ. What is this capacity? and of what use is the law after this step has been taken? Here is the use of the law. All that you have gotten by your faith in Christ is a right to the kingdom of heaven. But the kingdom of heaven is peace and righteousness and joy. The kingdom of heaven is within you, and the essential joy of heaven is that joy which springs from the exercise of good, and kind, and virtuous affections. You have obtained a right of entering heaven and a release from the punishment of hell. But if the temper which prompted you to those transgressions of the law still remains within you, then the essential misery of hell remains within you. You are still exposed to all the misery that is incurred by the exercise of furious and malignant passions. You must have a rightness of character–you must get quit of all those immoral, vile, and wretched things which by nature adhere to you, and your salvation is begun here by a gradual process of deliverance from the wickedness of your hearts and lives, and which, perfected, renders you meet for the inheritance of the saints; so that this use of the law is an indispensable thing, although the law has failed, or rather you have failed, in making out your right to heaven by your obedience to its precepts. If a believer could be delivered from the fear of hell and were to remain in character and effect just what he was, a portion of the misery of hell would still adhere to him. His mind, in respect of all these painful sensations, may be as unrelenting as ever. The man that has this unsanctified feeling in his heart carries hell about with him. In respect of the material ingredients of torture, it is conceivable that he may be saved by being justified, but in respect of the moral ingredients to be saved he must be sanctified. Therefore we see that though the law is of no use, it is just by obeying this law that you make out your sanctification, and the one is just as indispensable as the other. The thing I want is that you will not put asunder what God has joined. It is not enough, then, to obtain a mere translation from what is locally hell to what is locally heaven. There must be an act of transformation from one character to another. Or, if faith is to save them, they must be sanctified by faith; and if it is not by the law that they are to obtain their right of entering into heaven, most assuredly it is by their obedience to the law that they have obtained that heaven shall be to them a place of enjoyment, for without it heaven itself would be turned into a hell. And without going for illustration to the outcasts of exile and imprisonment, the very same thing may be exemplified in the bosom of families. It is not necessary that pain be inflicted on bodies by acts of violence in order to make it a wretched family. It is enough that pain be made to rankle within every heart; from the elements of suspicion, hatred, and disgust, an abode of enjoyment may be turned into an abode of the intensest misery. Having thus endeavoured to make palpable to you that the hell of the New Testament consists mainly in the wretchedness which attaches naturally and necessarily to character, let me touch on the opposite and more pleasing side of the picture–the heaven of the New Testament, as consisting mainly in the happiness which attaches naturally and necessarily to character. I have no idea of a man carrying in life with him the security that he is a justified person, and at the same time a bad member of society, making his whole family miserable. If he perseveringly and presumptuously go on with his disobedience to the law, that man is not in the way of salvation at all. Were it real, the first doing of faith in Christ would be to work love in his heart. It would show itself in all sorts of ways in the walk and conversation. But the main happiness of heaven is just the happiness that springs from righteousness, peace, and joy in the Holy Ghost. And though you have the right of entering there if you have not these things you have no heaven at all. If your life has in it the character of hell, taking you out of one place and putting you into another will not make you happy. The kingdom of God is not in you. To enjoy a brilliant and picturesque heaven a man must be endowed with a seeing eye; to enjoy a musical heaven he must be endowed with a hearing ear; to enjoy an intellectual heaven he must be endowed with a clear and able understanding; and to enjoy the actual heaven of the New Testament into which all who are meet on earth are soon to be transported, he must be endowed with a moral heart. So that the very essence of salvation shall consist in the personal salvation by which man is rendered capable of being a happy and congenial inmate of heaven. This might be made obvious to you in the lessons of your own experience with man–the connection between the character and the happiness of man. (T. Chalmers, D. D.)
The lawful and unlawful use of law
He does not, like a vehement polemic, say Jewish ceremonies and rules are all worthless, nor some ceremonies are worthless, and others essential; but he says the root of the whole matter is charity. If you turn aside from this all is lost, here at once the controversy closes. So far as any rule fosters the spirit of love, that is, is used lawfully, it is wise, and has a use. So far as it does not, it is chaff. So far as it hinders it, it is poison.
I. The unlawful use. Define law. By law, Paul almost always means not the Mosaic law, but law in its essence and principle, that is, constraint. This chiefly in two forms expresses itself–first, a custom; second, a maxim. As examples of custom we might give circumcision, or the Sabbath, or sacrifice, or fasting. Law said, thou shalt do these things; and taw, as mere law, constrained them. Or again, law may express itself in maxims and rules. Principle is one thing, and maxim is another. A principle requires liberality, a maxim says one-tenth. A principle says, A merciful man is merciful to his beast, leaves mercy to the heart, and does not define how; a maxim says, thou shalt not muzzle the ex that treadeth out thy corn. A principle says, forgive; a maxim defines seven times; and thus the whole law falls into two divisions. The ceremonial law, which constrains life by customs. The moral law, which guides life by rules and maxims. Now it is an illegitimate use of law:
1. To expect by obedience to it to make out a title to salvation. By the deeds of the law shall no man living be justified. Salvation is by faith: a state of heart right with God; faith is the spring of holiness–a well of life. Salvation is not the having committed a certain number of good acts. Salvation is Gods Spirit in us, leading to good. Destruction is the selfish spirit in us, leading to wrong. For a plain reason then, obedience to law cannot save because it is merely the performance of a certain number of acts which may be done by habit, from fear, from compulsion. Obedience remains still imperfect. A man may have obeyed the rule, and kept the maxim, and yet not be perfect. All these commandments have I kept from my youth up. Yet lackest thou one thing. The law he had kept. The spirit of obedience in its high form of sacrifice he had net.
2. To use it superstitiously. It is plain that this was the use made of it by the Ephesian teachers (1Ti 1:4). It seemed to them that law was pleasing to God as restraint. Then unnatural restraints came to be imposed–on the appetites, fasting; on the affections, celibacy. This is what Paul condemns (1Ti 4:8). Bodily exercise profiteth little. And again, this superstition showed itself in a false reverence–wondrous stories respecting angels–respecting the eternal genealogy of Christ–awful thoughts about spirits. The apostle calls all these, very unceremoniously, endless genealogies (1Ti 1:4), and old wives fables (1Ti 4:7). The question at issue is, wherein true reverence consists: according to them, in the multiplicity of the objects of reverence; according to St. Paul, in the character of the object revered.
3. To use it as if the letter of it were sacred. The law commanded none to eat the shewbread except the priests. David ate it in hunger. If Abimelech had scrupled to give it, he would have used the law unlawfully. The law commanded no manner of work. The apostles in hunger rubbed the ears of corn. The Pharisees used the law unlawfully in forbidding that.
II. The lawful use of law.
1. As a restraint to keep outward evil in check The law was made for sinners and profane. Illustrate this by reference to capital punishment. No sane man believes that punishment by death will make a nations heart right, or that the sight of an execution can soften or ameliorate. Punishment does not work in that way. The law commanding a blasphemer to be stoned could not teach one Israelite love to God, but it could save the streets of Israel from scandalous ribaldry. And therefore clearly understand, law is a mere check to bad men: it does not improve them; it often makes them worse; it cannot sanctify them. God never intended that it should. Hence we see for what reason the apostle insisted on the use of the law for Christians. Law never can be abrogated. Strict rules are needed exactly in proportion as we want the power or the will to rule ourselves. It is not because the gospel has come that we are free from the law, but because, and only so far as, we are in a gospel state. It is for a righteous man that the law is not made, and thus we see the true nature of Christian liberty.
2. As a primer is used by a child to acquire by degrees, principles and a spirit. This is the use attributed to it in verse 5. The end of the commandment is charity. Compare with this two other passages–Christ is the end of the law for righteousness, and love is the fulfilling of the law. Perfect love casteth out fear. In every law there is a spirit, in every maxim a principle; and the law and the maxim are laid down for the sake of conserving the spirit and the principle which they enshrine. Distinguish, however. In point of time, law is first–in point of importance, the Spirit. In point of time charity is the end of the commandment–in point of importance, first and foremost. The first thing a boy has to do is to learn implicit obedience to rules. The first thing in importance for a man to learn is to sever himself from maxims, rules, laws. Why? That he may become an Antinomian, or Latitudinarian? No. He is severed from submission to the maxim because he has got allegiance to the principle. He is free from the rule and the law because he has got the Spirit written in his heart. (F. W. Robertson, M. A.)
The moral teaching of the Gnostics: its modern counterpart
The speculations of the Gnostics in their attempts to explain the origin of the universe and the origin of evil, were wild and unprofitable enough; and in some respects involved a fundamental contradiction of the plain statements of Scripture. But it was not so much their metaphysical as their moral teaching which seemed so perilous to St. Paul. Their endless genealogies might have been left to fall with their own dead weight, so dull and uninteresting were they. But it is impossible to keep ones philosophy in one compartment in ones mind, and ones religion and morality quite separate from it in another. However unpractical metaphysical speculations may appear, it is beyond question that the views which we hold respecting such things may have momentous influence upon our life. It was so with the early Gnostics, whom St. Paul urges Timothy to keep in check. The sound doctrine has its fruit in a healthy, moral life, as surely as the different doctrine leads to spiritual pride and lawless sensuality. The belief that Matter and everything material is inherently evil, involved necessarily a contempt for the human body. This body was a vile thing; and it was a dire calamity to the human mind to be joined to such a mass of evil. From this premise various conclusions, some doctrinal and some ethical, were drawn. On the doctrinal side it was urged that the resurrection of the body was incredible. Equally incredible was the doctrine of the Incarnation. How could the Divine Word consent to be united with so evil a thing as a material frame? On the ethical side the tenet that the human body is utterly evil produced two opposite errors–Asceticism and Antinomian sensuality. And both of these are aimed at in these Epistles. If the enlightenment of the soul is everything, and the body is utterly worthless, then this vile clog to the movement of the soul must be beaten under and crushed, in order that the higher nature may rise to higher things. The body must be denied all indulgence, in order that it may be starved into submission (1Ti 4:3). On the other hand, if enlightenment is everything and the body is worthless, then every kind of experience, no matter how shameless, is of value, in order to enlarge knowledge. Nothing that a man can do can make his body more vile than it is by nature, and the soul of the enlightened is incapable of pollution. Gold still remains gold, however often it is plunged in the mire. The words of the three verses taken as a text, look as if St. Paul was aiming at an evil of this kind. These Judaizing Gnostics desired to be teachers of the Law. They wished to enforce the Mosaic Law, or rather their fantastic interpretations of it, upon Christians. They insisted upon its excellence, and would not allow that it has been in many respects superseded. We know quite well, says the apostle, and readily admit, that the Mosaic Law is an excellent thing; provided that those who undertake to expound it make a legitimate use of it. They must remember that, just as law in general is not made for those whose own good principles keep them in the right, so also the restrictions of the Mosaic Law are not meant for Christians who obey the Divine will in the free spirit of the gospel. Legal restrictions are intended to control those who will not control themselves; in short, for the very men who by their strangest doctrines are endeavouring to curtail the liberties of others. In a word, the very persons who in their teaching were endeavouring to burden men with the ceremonial ordinances, which had been done away in Christ, were in their own lives violating the moral laws to which Christ had given a new sanction. They tried to keep alive, in new and strange forms, what had been provisional and was now obsolete, while they trampled under foot what was eternal and Divine. If there be any other thing contrary to the sound doctrine. In these words St. Paul sums up all the forms of transgression not specified in his catalogue. The sound, healthy teaching of the gospel is opposed to the morbid and corrupt teaching of the Gnostics, who are sickly in their speculations (1Ti 6:4), and whose word is like an eating sore (2Ti 2:17). Of course healthy teaching is also health-giving, and corrupt teaching is corrupting; but it is the primary and not the derived quality that is stated here. It is the healthiness of the doctrine in itself, and its freedom from what is diseased or distorted, that is insisted upon. Its wholesome character is a consequence of this. The extravagant theories of the Gnostics to account for the origin of the universe and the origin of evil are gone and are past recall. It would be impossible to induce people to believe them, and only a comparatively small number of students ever even read them. But the heresy that knowledge is more important than conduct, that brilliant intellectual gifts render a man superior to the moral law, and that much of the moral law itself is the tyrannical bondage of an obsolete tradition, is as dangerous as ever it was. It is openly preached and frequently acted upon. The great Florentine artist, Benvenuto Cellini, tells us in his autobiography that when Pope Paul
III. expressed his willingness to forgive him an outrageous murder committed in the streets of Rome, one of the gentlemen at the Papal Court ventured to remonstrate with the Pope for condoning so heinous a crime. You do not understand the matter as well as I do, replied Paul III.: I would have you to know that men like Benvenuto, unique in their profession, are not bound by the laws. Cellini is a braggart, and it is possible that in this particular he is romancing. But, even if the story is his invention, he merely attributes to the Pope the sentiments which he cherished himself, and upon which (as experience taught him) other people acted. Over and over again his murderous violence was overlooked by those in authority, because they admired and wished to make use of his genius as an artist. Ability before honesty was a common creed in the sixteenth century, and it is abundantly prevalent in our own. The most notorious scandals in a mans private life are condoned if only he is recognized as having talent. It is the old Gnostic error in a modem and sometimes agnostic form. (A. Plummer, D. D.)
The right use of the Divine law
When we look around us, we see that God governs all by established rules. His government enters into all the minutiae of providence. But when we leave this government, where we ought to leave it, in the hands of almighty wisdom and power, and ascend to the spiritual world, there we find the great difference there is between created and uncreated, between the imperfection of man and the perfection of God. Let us consider–
I. The infinite perfection of the law of God. The law, says the apostle, is holy; and the commandment holy, just, and good; and why? because God Himself is holy, just, and good.
1. To understand the perfection of this law we must consider also the relation subsisting between the Governor and the governed. They are all dependent for everything, both new and for ever, upon Him. No man upon earth has a right to legislate, but as the representative of God Himself. Why is a father a legislator in his own family? because he is a father? No; but because God has invested him with that right. Moreover, legislation is not a something arbitrary in the Deity; His legislation flows from His own essential perfection. It must be what it is, it cannot be otherwise.
2. Consider the law of God as to its commandments. It requires, in the first place, supreme love to God; involving the exercise of all the affections of the heart. The commands of this law require, also, fraternal love.
3. Consider the law of God as to its curse. In this respect, also, it will appear to be just and good. Does it seem unkind? No; for it throws the sinner no farther from God than he throws himself.
4. The law of God, then, is immutable and eternal. The law of God must necessarily relate to every inhabitant of heaven, of earth, of hell.
5. Consider the law of God under the Adamic covenant. It connected life with obedience, death with disobedience.
6. Consider the law of God under the Mosaic dispensation.
II. The uses of the law of God. The law is good, if a man use it lawfully.
1. The law is abused and insulted by transgression. What is said of wisdom may be said of this law; he that sinneth against Me wrongeth his own soul.
2. The law is insulted and abused when men endeavour to justify them selves by it. This must arise, first, from ignorance of themselves; and, secondly, from ignorance of the law of God. Paul says of the Jews, they have a zeal of God, but not according to knowledge. For they, being ignorant of Gods righteous ness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. The whole ceremonial law taught men that they were to be justified by another–that sin was to be atoned for.
3. And the law is insulted and abused whenever men endeavour to justify themselves, in the least degree, by it.
4. And not only is the law insulted and abused when men reject the law, but also when they reject the remedy for their disobedience. The rejection of the gospel is the greatest and most dreadful act of disobedience to the law. It is an insult offered to the government of God, and a wanton rejection of His goodness.
But what are the uses of the law?
1. We should view it as fulfilled by Jesus Christ. But Christ died also for His brethren, that He might bring them to a state of perfect conformity to the law, and preserve them in that state for ever. The apostle speaks of being under the law to Christ; this is the state of the believer on earth, and this will be his state for ever.
2. To use the law aright, is to study it perfectly, and to see its beauty as it was exemplified in Christ.
3. To use the law aright is to connect it intimately with faith. There is a more intimate connection between faith and the law of God than we can possibly describe. By believing in Christ we honour the law as a covenant, in its commands, and its curse; and when we take it as a rule of life we honour it altogether.
4. The law is used and honoured as it should be, when we make it the guide of our dally conduct, when we aim to bring all our actions as near to the law of God as possible. (W. Howels.)
The right use of the law
The apostle speaks like one possessed of the full assurance of understanding, in the mystery of God and of Christ. We know, says he, that the law is good: we know it by Divine inspiration, by rational deduction, and also by experience. This may be applied to the ceremonial law, by which the Jews were distinguished from all other nations as Gods peculiar people. They were hereby directed how to worship God, and how they were to be saved. It was a shadow of good things to come, and afforded a typical representation of the blessings of the gospel. But it is the moral law which the apostle principally intends: and this is truly good in itself, whether we use it lawfully or not. It is a copy of the Divine will, a transcript of the Divine perfections. If we do not approve of this law, it is because we are ignorant of its nature and are at enmity against God. The law is holy, and the commandment holy, just and good: and I delight in the law of God after the inward man (Psa 119:28; Rom 7:12; Rom 7:22).
I. Notice some instances in which she divine law is used unlawfully.
1. In thinking that Christs obedience to it renders our obedience unnecessary.
2. When, instead of judging ourselves by the law, we take occasion from it to judge uncharitably of others, we use it unlawfully. Thus did the Pharisees: This people who know not the law are cursed, said they.
3. In depending upon the works of the law for justification before God, we make an improper use of the law; and that which is good in itself ceases to be good to us.
II. Consider what are the proper uses of the divine law. The law is good, if a man use it lawfully.
1. It serves as a glass or mirror, in which we may behold the majesty and purity of God, and the guilty and wretched state of man.
2. It acts as a restraint upon our lusts and corruptions. If it be asked, Wherefore serveth the law? The answer is, It was added because of transgressions; that is, to prevent them by curbing the unruly passions and appetites of men.
3. The law is properly used as a means of conviction. By the law is the knowledge of sin, and without it sin could not be fully known. When the commandment came, says Paul, sin revived, and I died.
4. It is a complete directory, or rule of conduct. One great end of the law ever was, and ever will be, to instruct us in our duty towards God, ourselves, and our neighbour. Like the pillar of fire which guided the Israelites through the wilderness, it is a light to our feet, and a lamp to our paths.
5. It serves as a criterion by which to judge of our experience, and whether we be the subjects of real grace. (B. Beddome, M. A.)
On the law
I. In the first place, then, we beg your attention to the character and requirements of Gods law.
1. This law, in the first place, is holy. It is the offspring of the mind of Deity, which is perfectly pure. It is the spotless transcript of Gods holiness. It is the faithful representation of His moral excellence and perfection.
2. It is not only holy, but it is just. It is the standard of right, and the infallible standard of right. In all that it claims, in all that it forbids, in all that it inculcates, it is perfectly just to God the Lawgiver, and perfectly just to man the subject of His laws.
3. Moreover, the law is good. It is a kind and merciful law. The motive which prompted the promulgation of it was a motive of benevolence.
4. I beg to remind you that it is a supreme law; universal in its obligations, and binding on the consciences of every rational, intelligent, and accountable being.
5. I must beg you to remark, in the fifth place, that the law is unchangeable; and for this plain reason, because it is perfectly holy, perfectly just, perfectly good. Whatever change there is wrought in the law, it must be either for the better, or for the worse. If the law be already perfect, it cannot be changed for the better; and that God should change His law for the worse, is an idea not for a moment to be admitted into any rational understanding.
6. Let me further observe that this law is also eternal; for the very reasons to which I have already adverted. It requires not only a personal obedience but a perfect obedience. We must not only obey in some things but in all things–all things which are written in the book of the law to do them. This obedience, also, must be perpetual. It is not a mans obeying the law to-day and violating it to-morrow, which will constitute the obedience which it requires: for Cursed is every one that continueth not in all things written in the book of the law to do them.
II. Wherefore then serveth the law? If such are its characters, and such are its requirements, and every living man must feel that he is utterly incapable of rendering that personal, perfect, and perpetual obedience which the law requires, wherefore then serveth it?
1. The law of God serves for instruction. It holds up to our view the standard of right and of wrong.
2. The law serves for conviction–conviction of sin: and this it does in three ways. First, it demonstrates to us the evil of sin in its direct contrariety to Gods nature and will. I had not known sin–I had not been acquainted with sin–except the law had said, Thou shalt not covet. But the law of God not only demonstrates what sin is, but it brings home a sense and a conviction of it, to the conscience of the sinner. Once more, the law serves for conviction, inasmuch as it utterly silences and stops the mouth of every transgressor, by showing him that he stands without excuse in the presence of the Lawgiver, on the ground of his manifold delinquencies and his innumerable breaches of this law. The law serves, in the third place, for condemnation. It will be the rule by which every sinner who perishes will be condemned at the last great day: for the wages of sin is death. Fourthly, the law serves to magnify the all-sufficiency and perfection of that justifying righteousness, which Christ, as the surety of His people, has supplied. In the fifth place, this law serves as a rule of life and a directory of conduct to all who are the subjects of Gods moral government. Some persons have adopted that most pernicious sentiment, that the law of God is not a rule of life to the believer. But I ask, why not? Cannot you easily conceive that the law of God may be annulled and abrogated in one view of it, and remain altogether in full force in another view of it? As a covenant, it is utterly taken out of the way; because it has been gloriously fulfilled in the person of the Surety. And therefore, now, by the deeds of the law no flesh living shall be justified. But it would be indeed a strange and most anomalous thing, if God, in removing His law as a covenant, should have disannulled that law as the rule of life. I speak it with all reverence, this is a thing which God Himself could not do; and for this plain reason, that the law is just a transcript of His own pure and perfect mind; the law is just the revelation of His holy and unchangeable will; and unless He could destroy His own perfect mind, and unless He could alter His own immutable will, then His law must ever remain the rule of life and manners, not only to all His redeemed children, but to all intelligences in heaven and in earth.
III. Then, what is necessary in order that we may use the law lawfully?
1. We should daily appeal to it, as the standard of action, the rule of self-examination, and the instrument of penitential conviction.
2. In the next place, be it remarked, that when we habitually divorce ourselves from the law as a covenant, as a means of justification, and as a ground of hope, we use it lawfully.
3. We use this law lawfully, in the third place, when Christ becomes inexpressibly dear to our hearts, as having honoured and fulfilled the law, placed it in the position of its just authority and importance, and at the same time redeemed us from its curse and from its punishment.
4. We use the law lawfully when, conscious of our own weakness and incapacity to fulfil its requirements, we are earnest in prayer for the Spirit of grace to renew and sanctify our nature, and to strengthen us to a compliance with all the known will of God.
5. Again, the law is used lawfully when we make it our constant study, and aim, to exemplify is holy requirements–to show the law of God in our habitual walk, in our life, our spirit, our behaviour. Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light. (G. Clayton, M. A.)
The proper uses of the law
The law is good, says the apostle, if a man use it lawfully. Consequently there is an unlawful use of the law. What, then, is the lawful use of the law?
I. To show us our need of a saviour. By the law is the knowledge of sin. And again, The law was our schoolmaster to bring us to Christ. Let us take but a cursory view of the various commandments, and we shall find that we have individually violated them all, and thus are verily guilty before God.
II. Observe, then, that in this case the law serves as a rule to regulate our behaviour. Like so many poles or beacons placed along a difficult navigation, or so many finger-posts erected along a road, the several commandments serve to indicate our course heavenward. If we wish to secure in the most effectual manner the fidelity of a son or a servant, we shall not proceed by a system of terror, but rather by one of authority, tempered by gentleness and kindness. Precisely such is the system adopted by the Father of mercies in the gospel. Seeking not the compulsory eye-service of the convict, but the cheerful and cordial obedience of an attached child, He employs a plan exquisitely suited to this desired end. He deals with us as creatures of reason and feeling. He knows that affection must be won, not forced; that men are not to be driven, but drawn into love. Accordingly the Christian, now that he is justified by faith, obeys the law immeasurably better than he ever did, or could do before.
1. For now he obeys it not merely in the letter, but in the spirit; not as of necessity, but willingly; not partially, but universally. He esteems Gods commandments concerning all things to be right.
2. And then he has now what he had not before, namely, the aid of the Holy Spirit working in him both to will and to do, and causing him, like water at the roots of a tree, to bring forth the fruits of righteousness to the Divine praise and glory. And now behold the necessary, the indissoluble connection between justification and sanctification. A person is justified through faith, which, uniting him to Christ, gives him an interest in His righteousness. Then this faith produces obedience by producing love. Faith worketh by love. It becomes a living principle in the heart, urging to the performance of all such good actions as God has prescribed; and therefore this is termed the obedience of faith. (J. E. Hull, B. A.)
The use of the law
I. We consider the institution, extent and application of the law. When God formed man upright in His own image, the moral law, which inculcates eternal, unchangeable truth and perfect goodness, was written in his heart. By the fall, the fair image of Gods purity was defaced, some faint lines of distinction only of right and wrong being left upon the natural conscience. When God was about to separate to Himself the people of Israel, with a view to preserve and perpetuate in the earth the knowledge of His character and will, He gave them the law from Sinai, not now inscribed on their hearts as before, but engraven on two tables of stone. Such was the institution of the law. We proceed to its extent and application. The moral law of the ten commandments is a complete summary of all human duty to God, to each other, and to themselves. We are not to limit the commandments to their literal meaning; otherwise a great part of our thoughts, and words, and even of our actions would be exempt from the notice and control of the law of God. It has the whole Word of God for its expositor, the regulation of the whole sphere of human principle and action for its object. The law is spiritual. It does not merely regard the outward action, it goes down into the heart and motives, and tries every thought, intention, and principle of the soul.
II. To consider how it is lawfully used.
1. We use it lawfully when we receive and respect it in its full extent, and in every part of it. There is hardly any man, however wicked, who does not feel something like reverence for some parts of Gods commands. A man will coolly break and profane the Sabbath who dares not curse and swear.
2. We use the law lawfully when we bring every part of our character, the inward as well as the outward man, to the test of its requirements. An action, though apparently agreeable to the law of God, if it originate in some base, selfish, unholy motive, is in His sight an act of disobedience, a positive sin. Jehu did an action which the law required, when he rooted idolatry out of the land; but it soon appeared that his object was not the glory of God, but his own distinction and advancement. Neither was Amaziahs conduct better than splendid sin, who did that which was right in the sight of the Lord, but not with a perfect heart.
3. We use the law lawfully when we seriously believe, and rally admit that it contains eternal and unalterable truth, that our holy God could not have given a law less holy, less extensive; that every being, in proportion as he is holy and fit for heaven, loves the law; that every transgression of it must expose us to Divine justice as guilty offenders; that the penalty of every sin is death eternal; and that till we seek mercy and forgiveness in His appointed way for each sin of our lives, the curse of the law, and the wrath of God abide upon us. All this must be true in the very nature of things.
III. This lawful use of the law answers good ends, produces. Happy effects upon us, whatever our state and character may be.
1. This lawful use of the law is good for the unconverted, whether a wicked or a self righteous man. When, under a serious and spiritual understanding of the law, he not only surveys his actions but enters with its light into the secret chambers of his heart, he discovers his true character in all its horrid deformities. He perceives that his heart has never felt the love of God, the principle of all true obedience. His best actions are now seen in their proper light, as needing the mercy, not claiming the reward of his holy God. He cannot be saved by works under the law, except he keep it perfectly. But if he could forget all his past sins, he finds that the law is so pure and extensive that he cannot keep it for a day. The more he tries the more he is condemned. In this awful state the gospel points his despairing eye to the Cross. Behold the Lamb of God which taketh away the sins of the world. Thus the law is our schoolmaster to bring us to Christ. It drives us from Sinai to Calvary. It pulls down every false foundation of hope, that we may build on Christ alone, the rock of ages.
2. After the law has brought a penitent sinner to Christ for pardon, peace, and life, it is, if lawfully used, good and useful to him as a justified believer. He is called to be holy; and the practical part of the Word of God, which is a comment upon the law, shows him at large what is sinful and what is holy. It therefore becomes a light to his feet and a lamp to his paths. To be conformed to the law is to be conformed to the image of God, and to be capable of heavenly happiness with Him.
(1) Let me entreat you, if you regard your immortal souls, diligently to read, hear, and meditate upon the Word of God at large, which explains the law and will of God by precept, and illustrates them by example.
(2) Let your hearing and study of the Word of Life be ever accompanied with earnest humble prayer to God, for the powerful aid of His grace to give you a spiritual taste and judgment to dispel your ignorance, to guide you into all truth, and to fasten it with power on your hearts.
(3) In considering the* several parts of the law of God your object should be to comprehend its full bearing, extent, and meaning. In order to succeed you cannot take a better model than our Saviours view and explanation of a part of the law in His sermon on the mount. (J. Graham.)
Using the law
A Chinese correspondent of the New York Christian Weekly sends some instances of how Chinese preachers meet questions and preach, of which the following is one:–Bishop Russell, of Ningpo, recently told us of a helper of his who was preaching on the Ten Commandments, when a man suddenly entered and walked rapidly forward to the desk. What have you got there? he asked in a loud voice. The helper immediately replied, I have a foot-rule of ten inches (the Chinese foot has ten inches, as the foot everywhere ought to have), and if you will sit down I will measure your heart. And he proceeded with his ten-inch rule to show how short his hearers were according to Gods measure.
The law good
No doubt the law restrains us; but chains are not fetters, nor are all walls the gloomy precincts of a jail. It is a blessed chain by which the ship, now buried in the trough, and now rising on the top sea, rides at anchor, and outlives the storm. The condemned would give worlds to break his chain; but the sailor trembles lest his should snap; and when the gray morning breaks on the wild lee-shore, all strewn with wrecks and corpses, he blesses God for the good iron that stood the strain. The pale captive eyes his high prison-wall to curse the man who built it, and envies the little bird that perches upon its summit; but were you travelling some Alpine pass, where the narrow road, cut out of the face of the rock, hung over a frightful gorge, it is with other eyes you would lock on the wall that restrains your restive steed from backing into the gulf below. Such are the restraints Gods law imposes. (T. Guthrie, D. D.)
Applying the law
The Bishop of Moosonee, whose diocese is in the region of the Hudsons Bay territory, and inhabited chiefly by Ojibbeway Indians and Esquimaux, said, Let me take you in thought to a place a hundred miles distant from my own home in that country–a place called Ruperts House. One morning I had before me a large congregation of Indians. I knew that among them there were four men who only a month or two before had murdered their fathers and mothers, and I intentionally placed those men directly in front of me. I called attention to the Ten Commandments. I read the Fourth Commandment and explained it, and I also read the sixth and explained it, and when I had done I put questions to the four men to whom I have just alluded. I said to the first, Who killed his father? I said to the second, Who killed his mother? I said to the third, Who killed his mother-in-law? I said to the fourth, Who killed his father? And each of those men replied without blushing, It was I who did it. Of what crime were those poor murdered people guilty? They were guilty of a crime of which we may any of us be guilty, and of which some of us here already begin to be guilty–the crime of growing old. Accordingly the old father and mother were told that they had lived long enough and that it was time for them to die, and the bow-string was speedily placed round their necks, and with one son pulling at one end, and another son or perhaps a daughter at the other, the poor old people were deprived of life, and then hastily flung into a grave. Happily this state of things has now passed away.
Design of the law
An American gentleman said to a friend, I wish you would come down to my garden and taste my apples. He asked him about a dozen times, but the friend did not come, and at last the fruit-grower said, I suppose you think my apples are good for nothing, so you wont come and try them. Well, to tell the truth, said the friend, I have tasted them. As I went along the road I picked up one that fell over the wall, and I never tasted anything so sour in all my life; and I do not particularly wish to have any more of your fruit. Oh, said the owner of the garden, I thought it must be so! Those apples around the outside are for the special benefit of the boys. I went fifty miles to select the sourest sorts to plant all around the orchard, so the boys might give them up as not worth stealing; but if you will come inside you will find that we grow a very different quality there, sweet as honey. Now you will find that on the outskirts of religion there are a number of Thou shalt nots, and Thou shalts, and convictions and alarms; hut these are only the bitter fruits with which this wondrous Eden is guarded from thievish hypocrites. If you can pass by the exterior bitters, and give yourself up to Christ and live for Him, your peace shall be like the waves of the sea. (C. H. Spurgeon.)
Sound doctrine.
Sound doctrine
is not a thing separate from its purpose. It is not spoken from heaven merely for the sake of informing mens minds. Is not this the heresy pervading Christian teaching; that Christian teachers have thought of doctrine as something given them that they might exercise their minds upon it, rather than as something which came to them in order that what God supremely loves–a holy life–might be built up? The one great thing which has perverted mans study of the Christian gospels is, that men have dared to forget that the gospel came to a world of sinners that they might be reclaimed from the paths of sin and brought to righteousness again. Wonderfully few are the mistakes which men make when they read the Bible as the law of life. Wonderfully few are the men able to read the Bible rightly when they fasten their eyes on it for speculation. The soul which goes to the Bible to get the thing for which it was given, gets the thing it goes for. The soul laying hold on the heart of the New Testament finds what was in the heart of God. It is expressed by St. Paul in the phrase, the will of God, even your sanctification. It is certainly easy to find in the New Testament the truth of Jesus Christ. A man comes to the Bible and says, Is not this strange and mysterious? And he points to some marvellous proof he seems to have extorted from the plain text of the New Testament. He is using the Bible for that for which it was not given. He is sure to go wrong, and gather from it some strange doctrine, a fantasy which never was in the simple teaching of the Holy Spirit. Another man goes to the Bible hungering for a better life, desiring to escape from sin; weary of the barren sinfulness of this world he goes to the Bible for a picture of the kingdom of heaven; goes to the Bible to learn how this world can be made the habitation of the Holy God. That man can understand, not perhaps every truth there, for there are truths yet to be developed by certain exigencies of the world; but he will come away full of the learning which he at present needs. The New Testament will become to him a book of life. When St. Paul writes back from Europe to Asia, he bids Timothy teach the disciples that the law is to be used lawfully. He tells him and them the same lesson which we need. Let us go to our Bible for our Bibles purpose, inspiration, and a law of life, and the idea of what God would have man to be, and the power to become what it is the purpose of our Father that we should become. This is the teaching of the First Epistle to Timothy. The fundamental thing which Paul said to Timothy was that he should send the Ephesians to the Bible for the Bibles purpose. Always, spirituality is to go back to morality. The idea that man is to be wise with the wisdom of God is to refresh itself with the idea that man is to be good with the holiness of God. (Phillips Brooks, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. But we know that the law is good] The law as given by God, is both good in itself and has a good tendency. This is similar to what the apostle had asserted, Ro 7:12-16: The law is holy; and the commandment is holy, just, and good; where see the note.
If a man use it lawfully] That is, interpret it according to its own spirit and design, and use it for the purpose for which God has given it; for the ceremonial law was a schoolmaster to lead us unto Christ, and Christ is the end of that law for justification to every one that believes. Now those who did not use the law in reference to these ends, did not use it lawfully-they did not construe it according to its original design and meaning.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But we know that the law is good: not that I speak against the law of God, I know that it is holy, and spiritual, and just, and good, Rom 7:12,14. It is good, though not for justification, yet for conviction, to convince men of sin, and as a schoolmaster to lead men unto Christ, and to direct us in our walking with God; the equity and sanctity of its precepts are evident to the sincere and purified mind.
If a man use it lawfully: and as the law has an intrinsic goodness in its nature, so it is good to men when it is used for the end to which God gave it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But“Now weknow” (Rom 3:19; Rom 7:14).
law is goodin fullagreement with God’s holiness and goodness.
if a manprimarily, ateacher; then, every Christian.
use it lawfullyin itslawful place in the Gospel economy, namely, not as a means of a”‘righteous man” attaining higher perfection than could beattained by the Gospel alone (1Ti 4:8;Tit 1:14), which was theperverted use to which the false teachers put it, but as a means ofawakening the sense of sin in the ungodly (1Ti 1:9;1Ti 1:10; compare Rom 7:7-12;Gal 3:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But we know that the law is good,…. The apostle says this to prevent an objection that might be made to him, that seeing he bore so hard on such who were fond of being teachers of the law, he was himself against the law, and the preaching and proper use of it; but this he would not have concluded, for he and his fellow labourers in the ministry, and all true believers know, from the Scriptures of truth, from the agreement of the law with the Gospel, and from their own experience, that the law is good, provided it be used in a lawful way, and to lawful purposes: and this is to be understood not of the ceremonial law, which was now disannulled, because of the weakness and unprofitableness of it, so that there was no lawful use of that; but of the moral law, which must needs be good, since the author of it is God, who is only good; and nothing but good can come from him: the law, strictly moral, is a copy of his nature, transcribed out of himself, as well as with his own hands; and is a declaration of his will, and is stamped with his authority, and therefore must be good: the matter of it is good, it contains good, yea, great and excellent things; the matter of it is honestly and morally good, as to love mercy, do justice, and walk humbly with God: and it is pleasantly good to a regenerate man, who loves it, and delights in it after the inner man, and serves it with his spirit; though the carnal mind cannot be subject to it, but rejects it, and rebels against it: and it is also profitably good; for though obedience to it is not profitable to God, yet it is to men; and though eternal life is not obtained hereby, nor any reward given for keeping it, yet in keeping it there is a reward; and that peace is enjoyed, which the transgressors of it are strangers to: it is good in the uses of it, both to sinners and to saints. To sinners it is useful for the knowledge of sin, to convince of it, and bring them to a sense of it, and concern for it, which is effectually done, when the Spirit of God sets in with it, or brings this commandment home to the heart; and if it has not this use, it is sometimes a means of restraining men from sin, which is the use of civil laws among men; and if it has not this, it is of use however to accuse men rightly of sin, and to pronounce justly guilty before God for it, to curse them as they deserve it, and to sentence to condemnation and death: and to believers it is of use, though they are not under it as in the hands of Moses, and as a covenant of works, and are freed from its curse and condemnation, and under no obligation to seek for life and righteousness by it; to them it is of use, to point out to them what is the will of God, and what should be done, and not done; and it is a rule of walk and conversation to them, as in the hands of Christ; and is as a glass to them to behold their own deformity, the impurity of their nature, the plague of their own hearts, and the imperfection of their obedience; by which they see the insufficiency of their own righteousness, how far they are from perfection, and what carnal creatures they are, when compared with this law: and as this serves to put them out of conceit with themselves, so it tends to make Christ and his righteousness more lovely and valuable in their esteem; who has wrought out a righteousness as broad and as long as the law is, and by which it is magnified and made honourable, and has delivered them from its curse and condemnation. And this law is good as it is holy, in its author, nature, and use; and as it is just, requiring just things, and doing that which is just, by acquitting those who are interested in Christ’s righteousness, and in condemning those that have no righteousness; and as it is a spiritual and perfect law, which reaches the spirit and soul of man, and is concerned with inward thoughts and motions, as well as outward actions; and especially the end of it, the fulfilling end of it is good, which is Jesus Christ, who was made under it, came to fulfil it, and has answered all the demands of it: so that it must be good, and which cannot be denied,
if a man use it lawfully; for if it is used in order to obtain life, righteousness, and salvation by the works of it, or by obedience to it, it is used unlawfully: for the law does not give life, nor can righteousness come by it; nor are, or can men be saved by the works of it; to use the law for such purposes, is to abuse it, as the false teachers did, and make that which is good in itself, and in its proper use, to do what is evil; namely, to obscure and frustrate the grace of God, and make null and void the sufferings and death of Christ. A lawful use of the law is to obey it, as in the hands of Christ, the King of saints, and lawgiver in his church, from a principle of love to him, in the exercise of faith on him, without any mercenary selfish views, without trusting to, or depending on, what is done in obedience to it, but with a view to the glory of God, to testify our subjection to Christ, and our gratitude to him for favours received from him.
Fuente: John Gill’s Exposition of the Entire Bible
If a man use it lawfully ( ). Condition of third class with and present middle subjunctive of with instrumental case.
Fuente: Robertson’s Word Pictures in the New Testament
Good [] . Comp. Rom 7:16. Morally excellent and salutary. See on Jas 10:11. This is the only instance of crasqai to use with nomov law.
Lawfully [] . Past o. o LXX The nature of the proper use of the law – is indicated by the next clause.
Fuente: Vincent’s Word Studies in the New Testament
1) “But we know that the law is good,” (oidanen de hoti kalos ho nomos) “Now, we are aware that the law (Law of Moses) is good.” Even our Lord came not to condemn or change the Law, but to fulfill it; Mat 6:17-18. It was a schoolmaster, a rule and guide to bring or point men to the coming Christ in Old Testament times, Gal 3:19; Gal 3:24; Rom 7:12.
2) “If a man use it lawfully;” (ean tis auto nominos chretai) “If anyone uses it lawfully.” Rom 7:13-14; Rom 13:8-10. The law was given to describe and to show the sinfulness of sin, the holiness of God, and His love for the sinner. 2Ti 2:5. It was never given as a program by which one might acquire or retain salvation, Act 13:38-39; Rom 8:3-4. The Law, properly taught and interpreted, pointed to Christ, Joh 5:39-40.
DO YOU BELIEVE THE BIBLE?
A noted infidel in a circle of refined people was surprised when told that a certain lady noted for her intelligence and boldness and originality of thought was also a firm believer in the Bible. At the first opportunity he had, he confronted her, “Do you actually believe the Bible?” “I certainly do,” she said confidently. “Give me a logical reason why,” he responded. “Because I am personally acquainted with and related to its author,” she replied.
Fuente: Garner-Howes Baptist Commentary
8 Now we know that the law is good He again anticipates the calumny with which they loaded him; for, whenever he resisted their empty display, they seized on this shield for their defense “What then? Do you wish to have the law buried, and blotted out of the remembrance of men?” In order to repel this calumny, Paul acknowledges that “the law is good,” but contends that we are required to make a lawful use of it. Here he argues from the use of cognate terms; for the word lawful ( legitimus ) is derived from the word law ( lex ). But he goes still further, and shews that the law agrees excellently with the doctrine which it teaches; and he even directs it against them.
Fuente: Calvin’s Complete Commentary
THE LAW OF THE LAWLESS
1Ti 1:8-17.
Preached on Sunday following the killing by policemen, of Gilbert Peterson, a bandit, in the Pure Oil Co. holdup in 1929.
THIS text is found in an unexpected connection. Paul, the experienced preacher, is writing to Timothy, his favorite though youthful co-laborer. He has no fears that Timothy will turn criminal; but entertains, rather, an anxiety to make of Timothy a sound and safe teacher and leader.
In so doing he is compelled to call his attention to great principles of law and Gospel; and Paul finds no difficulty whatever in combining the two. In fact, he discovers it to be impossible to present one in any fullness apart from the other. He seeks, therefore, to show that we are not to identify the law with the Gospel, but to distinguish it from the same.
In order to make this distinction clear, he defines the processes of the law, prescribes its objectives and finishes by showing how one may be free from the same.
In treating this subject tonight we shall largely follow Pauls outline; and yet, at the same time, present the newspaper theme, Peterson, the Police, and the Parole Board.
Twice within the incredibly short time of two weeks our beautiful city has been shocked, yea even horrified, by two events: the murder of an innocent girl, and the killing by policemen of a bandit, who, while yet in his comparative youth, had deliberately schooled himself in criminal ways.
The result has been the revival of interest in the whole subject of what to do for and with criminals, and how to control the crime wave that is deluging the entire land.
It is not my purpose tonight to concentrate solely upon these two shocking incidents; but, rather, if possible, to discuss calmly the greater subject of crime, its causes and its possible cure.
THE NECESSITY OF LAW
Paul writes: We know that the law is good, if a man use it lawfully.
Certainly we know that fact! Only the lawless will deny it.
The nature of man demands the making of laws. It is not necessary to debate the doctrines of creation and evolution in order to reach this decision. Whether a man is bad because his beastly nature still abides with him in the evolutionary process: or whether he is sinful because he is a fallen creature, as affirmed by the inspired Book, the fact remains that he is a sinner. His own experience teaches that; every observation upon his fellows reveals abundant illustrations of it. The most indisputable fact of human existence is sin; and regarding it the Apostle John wrote: Sin is the transgression of the Law (1Jn 3:4).
If there were no law there would be no sin; at least, no conscious sin! Dogs fight one another; wolves pull down their fellow-beasts of the forest, murder them, feed on their blood, and feel no compunction of conscience!
But man is made after another order; he has implanted within his mental and spiritual make-up, consciencea power to discern between right and wrong, and even deeply to feel the difference; and the law, whether it is that written in his mental consciousness or that placed upon the statute books, makes him sensible of the same.
Paul writes to the Romans, I had not known sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not covet. * * For without the Law sin was dead. For I was alive without the Law once: but when the commandment came, sin revived, and I died (Rom 7:7-9).
In other words, he came under condemnation through the Law. And yet it is in the same context that Paul takes occasion to justify the Law and condemn himself, saying, The Law is holy, and the Commandment holy, and just, and good (1Ti 1:12). The Law is spiritual: but I am carnal, sold under sin. The nature of man, then, demands law. His disposition to evil and his consciousness of right combine to reveal the necessity for a legislature to create the same.
The interests of society are conserved, also, by law. America, when it was discovered, had a large Indian population, but it was without civilization. The law, so far as it existed at all, was largely that of the jungle; had no written form and but little recognition. The consequences were indolence, ignorance, barbarity, heathenism. And, instead of that gradual growth in civilization of which the evolution theorists talk so grandly, there was a constant degeneration going on; so much so that the society of the North American Indians was a sad drop from that of their great Aztec ancestors. And, at this end of the third decade of the twentieth century, this time when it is possible by air-craft to travel around the world in a dozen days, it is known absolutely that the most civilized people to be found upon the face of it are the people among whom law has found fittest expression, and by whom it is held in highest regard.
That is one reason why civilized society is so much interested in the subject of law-abiding, and so clearly and deeply disturbed by its abrogation or disregard. It is a singular fact, however, that civilization, instead of marking progress, though moving around the world in a zeppelin, loses its best expression of inventive genius, because, like an elevator, it runs up to a certain point only to come down again.
There was a time when it attained its highest expression in Babylon. But, alas, for the final and lawless fate of that land!
There was a time when Rome became not only the mistress of the world, but the law-maker for all ages; yet Rome, though so capable in law-making, proved herself incapable of law-keeping.
There was a time when Greece spun the philosophies of life by which men were supposed to find clear paths before their feet. But Greece also is gone; and while the name lives, as one writer puts it, It is living Greece no more.
These nations have not perished by earthquake; they have not been wiped out by wars; they have not been extinguished through famine. Without exception lawlessness has finally reduced and degraded them. America has all that history before her, and yet is not greatly profiting by it. To be sure our University President, in an address delivered some two years ago before a city teachers institute, declared, Education alone can improve the conditions. But another educator, speaking later in Atlanta, differed from him. He said, It is a strange thing, that at the time when we have almost universal education in America, we have also universal crime. The difficulty is that our education is not of the right sort and some of it is of the most vicious kind conceivable.
Speaking on another subject sometime since, namely, Is Society Rotting? we called attention to the four outstanding features of social corruption in American life; and upon further reflection, it will be seen that every one of them is educational. They are these: the low theatre, the modern and murderous picture show, the pletheric purse of the American father, and the bestial theory of evolution. Three of these at least play conspicuous part in American education; and the fourth makes possible the carrying out of the criminal tendencies to be found in the other three!
If society is to preserve itself in any measure, it should protest the first, second and fourth, and plead for a sane use of the third, restraining it, in turn, by righteous law.
The murder of the little girl that shocked Los Angeles was by a constant patron of picture shows. The murder of a little girl in Michigan immediately following the Los Angeles affair, was doubtless animated by the press reports that often incite to kindred crime rather than deter from the same. The holdups, bank robberies, and general banditries that are occurring, the country over, have first been portrayed on the screen; and the lust for money, on the part of the ignorant and poor, is a partial product of the extravagant use of the same on the part of the senseless children of the rich.
The life of the State is dependent upon regard for law. As a matter of fact there is no clear-cut division between Society and State. However, there is a difference between the crimes that involve individuals and the crimes that involve the whole State. The crimes of lust and murder are commonly against individuals; the crimes of drink and dope are in a special sense crimes against the State. The laws controlling murder and lust are local laws; the laws controlling dope and drink are now federal laws. Society has wakened up at last to the fact that there are moral influences that reach far beyond the individuals involved and give evil character to the State itself.
In all of human history there has never been a more unholy alliance than that which the liquor traffic has been able to accomplish with the countries that have compromised with it. These are days when the opposers of the Eighteenth Amendment in the U. S. are saying much about the evil effect of the same. But there are some hard facts that thoughtful people will not ignore. The employers of labor bear their testimony to the sobriety effected by it; saving bank deposits far exceed those of the days when legalized liquor lived; and the borrowing power of the entire country proves the success of this national attempt at sobriety.
Judge Kavanagh in his volume, Thirty Three Years on the Bench, tells us that there are 350,000 people in America who are known to be leading lives of crime; in fact, making their living wholly or in part by the same. An appalling proportion of these are violators of the Eighteenth Amendment.
Winifred Parker in a New York paper, February 23, 1928, declared, Drugs are the cause of from fifty to seventy-five per cent of crimes in New York City, and through New York state. Doubtless she meant to include in drugs, alcohol. There are those who object to the millions now being spent to control, and if possible stop the lust for liquor. All such seem to forget the multiplied millions that are lost through the sale of the same. It is expensive for the Government to execute the Eighteenth Amendment even in part; but it is infinitely more expensive to abrogate the same. Even with the thousands of men and women who have been tried and convicted for illegal liquor selling, and the millions of dollars put into this law enforcement by the Government itself, we are, as a people, infinitely better off than in the old days of National connivance with the saloon. But recently a Canadian, interested in this liquor question, asked one hundred business men in his city their opinion of the present Canadian law. He found twenty of them satisfied with the present arrangement, which gives the government a monopoly of liquor selling. He found eighty dissatisfied with it, saying that the government received all profit from it, and the losses, in unpaid bills, theythe merchantswere compelled to carry, and the whole arrangement was iniquitous.
Banditry is the present criminal outbreak in America. But a sober constabulary can cope with it if it will. If that constabulary is not conscientious in the discharge of duty then the voices of the people should at once demand and effect reform.
THE OBJECTIVE OF LAW
Paul is singularly clear upon this point. He says,
But we know that the Law is good, if a man use it lawfully;
Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine (1Ti 1:8-10).
There are here three valuable suggestions:
First, the original intention of the Law is to guide to right.
The Law is good, if a man use it lawfully.
There are many points at which men would not know right from wrong were it not for the law. Hunting is not wrong in itself, but it is wrong to hunt on posted ground. The posted sign is the voice of the law telling you that fact. It is not wrong to fish, but it is wrong to fish out of season and the fishermans license will make known that fact to him. Inexperienced youth may often be tempted to do wrong; and the law shakes it up, and like a chastisement from the father, makes an ineffaceable impression.
In the instance that so shocked the city this week, the law had spoken more than once to young Gilbert Peterson.
When, as a lad, he broke into a church in St. Paul, the law charged him with disorderly conduct, convicted him of the same, and placed him on probation.
When sometime later he stole a bicycle, the law again reminded him that his behaviour was bad, and, unfortunately, again placed him on probation. When next he laid his hand upon another mans overcoat and carried it away, once more the law reminded him that theft was not right, but with maudlin sentimentality, the judge placed him on probation. When later he was charged with assault, disorderly conduct, speeding, carrying concealed weapons, the law was talking to him, and when finally it sentenced him to the Red Wing Training School, it looked for a moment as though it would impress iniquity by punishment. But alas for the lack of intelligence in dealing with such cases, once more he was placed on probation. As the Minneapolis Journal said a few days since, Little wonder that by the time this lad reached his maturity, he was ready to be a bank burglar. When caught at that and convicted, the judge did his duty and sent him to the state penitentiary for an indeterminate sentence of from ten to twenty-five years. On account of his youth, he was transferred to St. Cloud Reformatory, and here the Parole Board stepped in and blundered by releasing him at the end of a little more than three years.
Personally, I have a great deal of sympathy for the parole board. They have a delicate and difficult task. They are besieged by relatives and friends in behalf of both the unfortunate and the infamous, and it is difficult for them to discern always between the two. However, their condemnation in this instance is just! When a boy has been guilty of breaking into a church, stealing a bicycle, stealing an overcoat, guilty of assault, speeding, carrying concealed weapons, guilty of bank-robbery, jail-breaking, and charged with other even more serious crimes, he is not worthy of a parole, and the board that voted it invited censure!
The death of Peterson, accomplished at the hands of police, will certainly prove, among other things, a valuable suggestion to the parole board and will naturally result in more careful as well as conscientious consideration of future appeals to leniency.
The most important function of law is the restraint of evil.
As Paul says,
The Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.
Both sacred and criminal laws recognize the difference between accidental and deliberate crime. Every judge of the court, every parole and pardon board, and every governor of every state, is cognizant of that fact and is moved to action by the same. For instance, when a few years since in Wisconsin, a farmer shot down the hunting dogs of a young man who did not even know that, in his search for game, he was trespassing upon posted property, and in the heat and excitement of the moment, he raised his gun, it blazed, and the farmer fell dead, the neighbors naturally moved heaven and earth to secure for him a reprieve from lifetime in the penitentiary. When, on the other hand, a man goes deliberately from one iniquity to another until it becomes evident that his conscience has been silenced, his character, wilfully crooked, and his determination, criminal, then the law has a right to lay its hand of restraint upon him even to the point of capital punishment. Minnesota is being rudely awakened not alone to that fact, but to that absolute necessity, as is the entire land!
I clipped sometime since from the Minneapolis Morning Tribune, the following: In an unnamed city in Switzerland, the World Congress of Bandits was recently held and reports were read. The English delegation pronounced business in Britain not only bad but growing worse. The French delegation took a gloomy view of the future of banditry in France. The delegations from other countries turned in pessimistic accounts. Hard times had overtaken their profession and they declared that their ranks were constantly being depleted; that deserters in desperation had taken to honest work. The atmosphere of the session had become funereal, when the spokesman of the American delegation arose and said, Gentlemen, and fellow-bandits, it gives me great pleasure to report flourishing conditions in America. As you know, banditry has always been profitable in United States, but of late, business has been getting better and better. While I lack precise figures, I think we must get away with at least 50,000 jobs a year, and our hauls average anywhere from $100 to $1,000,000 each! Conditions are ideal I We work by day or by night, equally safe. We scarcely trouble any more to cover our movements. Our records show that banditry in America is more profitable than in any country since the beginning of time. We operate on scales unknown to past history. The element of hazard exists of course, but it is so low as to be practically negligible. You foreigners seem to have the idea that Americans are smart people; but that, we assure you, is nonsense. They are the biggest collection of Dumb Doras ever gotten together under a single flag. They know that we reap a tremendous harvest week in and week out, for they are a newspaper reading people, but they refuse to trouble themselves about it. Oh, once in a while, to be sure, if we bump off somebody, one or two editorial writers make a few remarks about it, but that concludes the matter. Their legal system is adapted to facilitate our escape, in case we do get caught, but we have few worries; in fact, unlike other big money-makers, we dont even have to worry over income tax. 1925 has broken all records in the history of the bandit business, and we are looking forward to a period of even greater prosperity in 1926.
Now, to be sure, this Minneapolis article may have been born in the brain of some enterprising reporter, but who will deny that he stated things as they are? Who even will question that they might have been stated more strongly still, and yet have been in perfect accord with fact?
He might have called attention to the fact that some years ago Governor Altgeld of Illinois practically emptied the prisons of that state by the pardon of criminals. He might even have reported how Governor Miriam A. Ferguson of Texas pardoned 105 prisoners on a single day and in a brief term of service as state governor, 1126 convicts.
It is high time that America should wake up, and it is high time that Minnesota should be shaken from center to circumference over criminal conditions now existing and that increase daily. It is high time that judges should have their attention called to the Bible teaching, namely, that the Law is not made for a righteous man, and that its ends are not conserved upon some poor old egg and butter seller hauled into court and fined $45 for fast driving, when his automobile looks as though it couldnt make twenty-five miles an hour under any conditions, and the only testimony against him is that of one of those impolite policemen who characterize too many corners of Minneapolis, and who make such arrests in order to save their jobs from the appearance of utter uselessness and to give some justifications to the drawing of a months salary. The amount of money that has been looted from; individuals and banks during the last year, and the unthinkable millions that have been coerced by the racketeers, raise a question as to whether we have a police force, and impress a third truth suggested by Pauls statement that the law is made for the lawless.
But the law is only efficient when its provisions are executed. The utter failure to find the murderer of Dorothy Aune; the inability even to overtake a man caught in the very act of a kindred attack, and chased by an ordinary citizen who reported his car number; the uncertainty of police of a neighboring village as to whether they have the torturer of a little lad, in spite of the lads clear identificationthese things raise the question whether it is police stupidity or willing indifference, and the public will not be content with the continuance of such a force.
This pulpit has taken occasion when policemen have done their duty, as they did in the filling station at 14th and Harmon; as they did in the drug store at 12th and Hawthorne, and as they did a few days since in the Essex Building, to laud those particular officers for their bravery and marksmanship. But a few brave officers, and a few gentlemen in uniform as traffic policemen, cannot save the reputation of scores of dubs in criminal secret service and other scores of non-intelligent men appointed to traffic duties.
I have lived in this city for thirty-three years, and in that time, I have had multiplied occasions to travel in St. Paul. While to me, Minneapolis is the city of these Twins, and I love and am proud of her, it has always been an inexplainable circumstance that I have never seen nor heard one St. Paul policeman curse out a violator of the traffic ordinances, and with the exception of a few gentlemen, who are in the services of the downtown district of Minneapolis, I have seldom seen one of our policemen talk civilly to one of the thousands of tourists that elect to visit our city and are unfortunate enough, on occasions, to unconsciously violate traffic rules. We evidently need, therefore, in Minneapolis not so much more men, but more man. It is my candid judgment that a policeman ought to be paid a much higher salary than he receives and the highest class of men ought to be demanded for the office. There are few offices filled by men that demand more keenness of intellect, more natural courtesy and higher competence than that of policeman; and every Nick from Ireland and every Ole from Sweden is not adapted to this job.
Personally, I am not enamored of that eternal English boast of law-abiding as compared with lawless America. I think there is something to what Judge Marcus A. Kavanagh had to say in his eighth article on The Rising Tide of Crime, and his words were these, Within a block of Piccadilly, the heart of London life of amusement and fashion, run side streets which openly all the time, day and night, fester and offend the sight of God and man.
Creatures more repulsive in appearance than can be found any other place in the world show themselves in the light of day. The London police allow this situation to exist. The chief of police of any American city would not hold his job a week if he permitted the occurrences which are permitted, unopposed, in the heart of London. Before the hopeless poverty, the blackness of vice, the depth of degradation in London city, an American grows almost unashamed of the crime conditions in the United States. Beside the unspeakable immorality which is so common, laughed at, and almost tolerated by the police of Berlin, Vienna, Paris and Rome, Americans consider the ordinary murder a manly, clean, and decent occurrence. So far as the average morality of the American people is concerned, taking the land over, country and town, there is no large nation in the world and only one or two small ones that can compare with ours for morality.
And yet this fact remains that Scotland Yard, headquarters of the Metropolitan police, over on a short street off Whitehall, London, now removed to the bank of the Thames, has a detective bureau of such intelligence and capability that few criminals ever commit a murder or kindred outrage in England, Scotland or Ireland, and escape them. When sixteen years ago we were in England, it was our privilege to be considerably with that great minister of the Gospel, Sir Robert Anderson, who had been the head of Scotland Yard; and when one comes in touch with such a man, it is easy to understand why gross crimes are brought certainly and speedily to justice in that land.
There was a time when Pinkerton in America employed men of kindred caliber, and few criminals escaped them. But the connivance of the police force with criminals themselves, the evident sharing of the spoils as in New York and Chicago, if not in Minneapolis; the lack of justice pronounced by judges from the bench, and the sentimentality of parole boardsthese all combine to render the law, which by nature is capable, inefficient through the failure of its executors, and the result is a nation in the horror of universal rapine, plunder, banditry and murder!
But Paul is not a pessimistic prophet. He passes from considering the necessity of law and the object of law, to
THE ESCAPE FROM THE LAW
and his method of escape is not that employed by Peterson.
He doesnt look to the dotage of the judge on the bench to be compassionate toward youth of repeated crimes. He doesnt turn his eyes to the parole board and trust that they will be soft and sentimental. Paul knows that these things, instead of eventuating in escape from the law, will finally bring the vengeance of law itself as it did with Peterson, and death, not life, will be the result. Listen to the Apostle while he presents a better way. He says, There was a time when I myself was under the Law, for I was a blasphemer, and a persecutor, and injurious. But I escaped. How? There are three ways with which I want to conclude this address:
First, obedience to the laws behest.
Paul says that he was ignorant in his violation of law. I obtained mercy, because I did it ignorantly in unbelief. Through an illumination that came to him from above, Paul saw himself a sinner as well as a violator of the law, and set about to walk in another way, and the law never bothers a man who walks in the right way. The law is not made for a righteous man. In a sense it does not exist for the righteous man. The law against murder means nothing to a man who has no intention of murder. The law against holdups means nothing to a man to whom the thought of highway robbery is a veritable abomination. The law against running the red light in the street never bothers the man who willingly obeys it. The law fixing a season for hunting and fishing only troubles those who will not be confined. The fact is that the good man is grateful for law. He walks in its ways with pleasure. He can say with the Psalmist, I will walk at liberty: for I seek Thy Precepts. He finds all the liberty he needs within the law, and discovers that the law not only gives him all the liberty he wants, but protects him in the enjoyment of the same.
There are people, and hundreds of them, who are utterly opposed to the reading of the Bible in the public schools. The State Board of Education in Minnesota and the Minnesota State Attorney, without the backing of law, have forced it out of the schools of Minnesota. This question was settled some years ago in Virginia, Minn., when no law was found on the statute books denying the right to teach the Scripture in public schools.
When no less an authority than Supreme Court Justice Louis L. Fawcett of Brooklyn says that of 4,000 boys of less than twenty-one years, arraigned before him charged with various degrees of crime, only three were members of Sunday School at the time of the commission of their crime, and even these three were exceptional cases, of a technical character devoid of heinousness, scarcely worth mentioning, he is justified in remarking, In view of this significant showing, I do not hesitate to express the conviction that attendance by young men upon Sunday School or other regular religious work, with its refining atmosphere, is signally preventive against crime and worthy of careful study by those who are dismayed by the increase of crime on the part of young men in America.
And yet we havent the intelligence in America to keep before our youth the very teaching that turns them to right and makes the keeping of the law not only daily practice but even a delight.
However, Paul also tells us how this change came about. It was through his meeting on the way to Damascus Jesus Christ, the Lord. By the grace of the Lord, and the love which is in Christ Jesus, he was changed. For 2,000 years the greatest antidote to crime in the world has been true Christianity. When men read, through Gods revelation in Christ, the history of Divine love, their hearts are touched; sin is repented, crime becomes disgusting, and righteousness is the new desire.
Some years ago Governor Warren McCray of Indiana was convicted by the Federal Court and incarcerated in the Atlanta Federal prison. There were many of us who knew him, and who believed him rather the victim of misfortune than even of immorality, much less intentional crime; and who were also fully convinced that his political enemies were more than ready to take advantage of the financial misfortune that befell him following the close of the World War.
Whether we were right or wrong, Chase S. Osborne, former governor of Michigan, wrote to President Coolidge and said, If you will permit me, I would like to go to Atlanta and take the place of McCray, and serve out the balance of his sentence. I have no family and am used to more hardship than a prison entails, and appeal to you to let me stand in his stead. That request was necessarily denied by President Coolidge, but herein is grace, that God has permitted a kindred request for every sinner and criminal on the earth, if only that sinner and that criminal will accept the provision of the same. Christ has stood in his stead.
Christ has met the end of the Law. Christ has made possible pardon; yea, more, He has made provision for cleansing and keeping, and the individual alone can determine whether that substitute for sin shall be accepted of him. For Christ is able to save from the penalty of the Lawdeathall them that come unto God by Him.
Some years ago one of those grand old men whose characters seem to be akin to their occupation, a railroad engineer of sixty-seven years, Eugene May, sat, with the throttle of a Milwaukee fast mail train in hand. As he neared Lake City, at seven oclock in the morning, on a Sunday, a stroke of paralysis smote him. He realized his condition and recognized instantly the complete paralysis of his left arm. But with the right he held the throttle still, and when his fireman, John W. McDonald, offered to take the engine, he objected and said to him, No, John, I will take her clear to Minneapolis. McDonald then turned and picked up a cup of water and handed it to him to drink, thinking that it might revive him; but when he took it in his right hand, he suddenly discovered that he couldnt lift it to his lips, whereupon his colaborer held the can to the lips of the sick man and he drank from it. But as he swallowed, he said, Shut her off, Jack; I am done. He was three miles out of Lake City. At that point they took him off the train and sent him to the St. Johns Hospital at Red Wing! Eight hours later he died. Such is the fate of the finest, and the most conscientious of men. He tried to bring those who had committed themselves to him to their destination. He failed! But he who commits his soul to the Christ of God, commits to One who will complete what He has undertaken. He will bring that soul home; in other words, He is the deathless Redeemer. That is why Paul could say, I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him. He will bring me home!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES
1Ti. 1:8. We know that the law is good.The grace and truth which came by Jesus Christ did not abrogate the law. That law had a moral excellence, was indeed an admirable thing, provided that it was used legitimately.
1Ti. 1:9. The law is not made for.As we say is not laid down. The vices which follow are enumerated first under terms more general, and then more specific. Lawless and disobedient.R.V. lawless and unruly. Both imply opposition to lawthe former a more passive disregard of it, the latter a more active violation of it arising from a refractory will (Ellicott). For the ungodly and for sinners.This second pair of terms points to want of reverence for God, the third to want of inner purity and holiness, the fourth to want of even the commonest feeling (ibid.). Murderers of fathers mothers.So R.V., but margin, smiters. This seems to soften the word; but if the blow should prove fatal, the crime of manslaughter is aggravated by a parents death.
1Ti. 1:10. If there be any other thing that is contrary to sound doctrine.St. Paul has followed the order of the commandments, making them all bear on human relationships.
1Ti. 1:11. According to the gospel.The gospel is more stern than the law against such deeds.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 1:8-11
The Function of the Law.
I. The law is good in itself.We know that the law is good, if a man use it lawfully (1Ti. 1:8). The law is blameless: the blame is in the improper use of the law. The law is the standard and guardian of right, and has no quarrel with the man who obeys its enactments. We spoil the law when we try to improve it. In the Jewish Talmud we read that there was a flute in the Temple preserved from the days of Moses: it was smooth, thin, and formed of a reed. At the command of the king it was overlaid with gold, which ruined its sweetness of tone until the gold was taken away. There were also a cymbal and a mortar, which had become injured in course of time, and were mended by men of Alexandria summoned by the wise men; but their usefulness was so completely destroyed by this process that it was necessary to restore them to their former condition. So when we try to improve the law by overlaying it with what we call the gold of rationalism, but which in truth is the dross and tinsel of human conceits, we injure and divert both its beauty and its usefulness.
II. The law does not avail in producing personal righteousness.Knowing this, that the law is not made for a righteous man (1Ti. 1:9). The law regulates the outward life, but it does not touch the heart, until it is planted there as the law of love. But it has in itself no power thus to transform itself: this is done only by the soul being made righteous by faith in Christ. Then the law is not destroyed, but it is rendered powerless by being obeyed. The righteous man is not forensically amenable to the law, though he still needs it to show him his lapses and shortcomings, and the requirements of a holy God.
III. The function of the law is to convict the sinner of his manifold transgressions.But for the lawless and disobedient and any other thing contrary to sound doctrine (1Ti. 1:9-10). The catalogue of sins contained in these verses includes every kind of transgression. They differ in baseness and violence; but they are all violations of the law; and the root of these evils is in the obstinacy and rebellion of the human heart. The law not only reveals the enormity of these transgressions, but inflicts pains and penalties upon their perpetrators. The gospel is not placed so high above the law as to favour sin: it denounces all sin as contrary to sound doctrine. The doctrine that deals with meaningless questions and false interpretations of the law is diseased.
IV. The function of the law is in harmony with the teaching of the gospel.According to the glorious gospel of the blessed God, which was committed to my trust (1Ti. 1:11). The glorious gospel of the blessed God is a striking and suggestive phrase, as though the arrival of the time when the glorious news of salvation was announced to man was an occasion of Divine joy. We say it with profound reverencethe gospel was proclaimed with Divine hilarity. God was happy that man should be at length told of the reality of the Divine blessedness. The law represented God as a rigid, unbending Magistratethe gospel as a loving, forgiving, joyous Father. In the presence of this glorious evangel, how paltry the distorted, emasculated gospel of the false teachers would appear! There is no real antagonism between the law and the gospel: the law is a preparation for and introduction to the gospel. Both are included in Gods method for saving men. An old divine writes: It is ordinary with the prophets first to discover the sins of the people and to denounce judgments; and then to promise Christ upon their coming in to enlighten and make them lightsome with raising their thoughts to a fruitful contemplation of the glory, excellency, and sweetness of His blessed kingdom. Isaiah in his first chapter, from the mouth of God, doth in the first place behave himself like a son of thunder, pressing upon the conscience of those to whom he was sent many heinous sins, horrible ingratitude, fearful falling away, formality in Gods worship, cruelty, and the like. Afterwards he invites to repentance, and assures them of Gods willingness to forgive and cleanseCome now, and let us reason together. Nathan, to recover even a regenerate man, first convinces him soundly of his sin, with much aggravation and terror, and then upon remorse assures him of pardon (2Sa. 12:13).
Lessons.
1. The law is terrible to the disobedient.
2. The law convinces of sin, but cannot remove it.
3. The gospel as a remedy for sin is a glorious revelation of God.
GERM NOTES ON THE VERSES
1Ti. 1:8. The Lawful Use of the Law.
I. It is lawful to employ it as a schoolmaster to lead the sinner to Christ.
II. It is lawful to use the law as a rule of life.
1. The gospel dissolves no relation to God.
2. Obedience is the object of the gospel.
3. The law shall be eternally obeyed.
III. It is lawful to use the law as a test of our spiritual state.
1. God uses the law for this end, in judging.
2. We may anticipate the judgment.
3. The law the standard by which the believers progress is ascertained.Stewart.
1Ti. 1:11. A Noble Eulogy of the Gospel.
I. The gospel of the glory of God.
II. This God the blessed God.
III. Through this blessed God the ministry of the gospel is entrusted to a man like Paul.J. P. Lange, D.D.
The Gospel Glorious.
I. As it is a splendid revelation of the Divine felicity.
II. In the sublime themes it declares.
III. In the grandeur of the moral benefits it confers on man.
IV. In the dignity and power with which it invests its messengers.
The Glorious Gospel of the Blessed God.
I. It contains a bright display of the perfections of God.His wisdom, His power, His justice, His holiness, and His love are all exhibited, and the exhibition is striking and harmonious.
II. It is admirably adapted to the moral and spiritual necessities of man.Man is ignorant, guilty, polluted, miserable, immoral, impotent.
III. It exerts, wherever it is believed, a mighty influence.It civilises, reforms, exalts, strengthens.
IV. It has already won signal triumphs.Contrast the infant Church in Jerusalem with Christendom as it is.
V. It secures eternal happiness.
VI. It combines with the utmost grandeur of result the utmost simplicity of requirement.It is of faith that it might be by grace.G. Brooks.
The Blessed God.
I. Let us contemplate the happiness of God.
1. Its nature is beyond our comprehension, because it is beyond our comprehension, because it is beyond our experience.
2. It consists of many elements. Infinite power, wisdom, and goodness.
3. It is communicated to sentient creatures.
4. It furnishes a lofty and delightful subject of thought.
II. Let us collect some of the practical lessons which the contemplation of the happiness of God suggests.
1. It teaches us how great God is. He is all-sufficient.
2. It teaches us how great man is. He is capable of friendly relations with Him who is blessed for ever.
3. It teaches us the evil of sin. It has alienated man from the source of all bliss.
4. It teaches us the grandeur of the gospel, whose aim is to make believers partakers of Gods happiness.Ibid.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
b.
Misuse of the Law. 1Ti. 1:8-11
Text 1:811
8 But we know the law is good, if a man use it lawfully, 9 as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine; 11 according to the gospel of the glory of the blessed God, which was committed to my trust.
Thought Questions 1:811
15.
In what sense can we say the law is good?
16.
How could the law be used unlawfully?
17.
How does the list of sins here given relate to the persons with whom Timothy was dealing?
18.
Why give such an extended list? Is there some particular significance in the grouping?
19.
Why have law at all if men are going to be unrighteous?
20.
What is the distinction between a manslayer and a murderer of fathers?
21.
What would be a modern name for Menstealers?; for abusers of themselves with men?
22.
Explain 1Ti. 1:11 in context.
Paraphrase 1:811
8 I acknowledge indeed that the law of Moses is an excellent institution, if one use it agreeably to the end for which it was given.
9 Now we know this, that the law is not made for justifying a righteous man, but for condemning and punishing the lawless and disorderly, namely, atheists and idolaters; persons polluted with vice and who are excluded from things sacred, murderers of fathers and murderers of mothers, those who slay others unjustly;
10 Fornicators and sodomites, man-stealers, liars, those who perjure themselves; and if any other practice be opposite to the doctrine which preserves the soul in health, the law was made to restrain and punish it.
11 This view of the law I give according to the glorious gospel of the infinitely and independently blessed God, with the preaching of which I am entrusted.
Comment 1:811
1Ti. 1:8. Paul does not wish to create the impression that he has rejected the law of Moses. Some prejudiced Jews might so conclude by what he has just said. The law does indeed have a good purpose. It is not to serve as a source of name hunting. There is a play on words in this verse: use the law lawfully. These Jewish leaders were so proud of being law teachers, and at the same time in their practice they were actually unlawful.
1Ti. 1:9-10. The true use of the law is now to be shown. Christians do not need the law. They serve a higher law: the law of love, and as a result are not affected by the prohibitions of the law of Moses. If these false teachers were teaching the law to the Christians in Ephesus, what Paul has written would indeed contradict their work. Why this long list of persons affected by the law? Maybe the law teachers were so completely ignorant of the law that they needed this elementary information. It could have been some of these teachers were practicing some of the sins here mentioned. In this case they would be condemned by the very subject they were teaching.
Commentators see a similarity in Pauls prohibitions here, to those of the Ten Commandments. Note this table of comparison as given by Homer Kent:
The first table of the Decalogue is covered in general terms:
1Ti. 1:9-10
Exo. 20:1-17
Lawless and disobedient
1.
Thou shalt have no other gods before me.
Ungodly and sinners
2.
Thou shalt not make unto thee any graven image.
Unholy and profane
3.
Thou shalt not take the name of the Lord thy God in vain.
4.
Remember the sabbath day to keep it holy.
By these three pairs of words the second table is covered more completely:
Father-smiters and mother-smiters
5.
Honor thy father and thy mother.
Murderers
6.
Thou shalt not kill.
Fornicators, Sodomites
7.
Thou shalt not commit adultery.
Kidnappers
8.
Thou shalt not steal,
Liars, perjurers
9.
Thou shalt not bear false witness.
Any other thing.
10.
Thou shalt not covet. (Ibid. pp. 87, 88)
1Ti. 1:11. The above information as to the proper use of the law is in perfect agreement to, and a part of, the Good News entrusted to Paul. The Gospel (or the Faith) would teach that sinners are to be brought under the judgment of God by the law. When they are thus shown to be guilty and condemned before Gods righteous law, they will hear with eagerness the Good News that Christ died to save sinners. Such Good Tidings are described as being of the glory of the blessed God, or of the glorious gospel. The word glory could be understood as character; thus the Good News shows forth the character of God. Indeed it does: God is shown as one of infinite love and wisdom, that he himself might be just, and the justifier of him that hath faith in Jesus. (Rom. 3:26)
Fact Questions 1:811
13.
Paul has not rejected the law; others have. Show how they have.
14.
Is the law misused in our teaching today? How? In what sense is the Christian free from the law?
15.
Why does Paul make reference to the Ten Commandments?
16.
Paul says the Gospel has something to say about the lawwhat is it?
17.
In what way does the Gospel manifest the character of God?
Fuente: College Press Bible Study Textbook Series
(8) But we know.Better, Now we know: a strong expression of his knowledge, learned in the school of the Holy Ghost. He spoke with the conscious authority of an Apostle, confident of the truth of what he preached and taught.
That the law is good, if a man use it lawfully.The Law is good, St. Paul declared with apostolic authoritative knowledge, should a mani.e., a teacher of the Lawmake use of it lawfully; if he should use it so as to make men conscious of their sins, conscious that of themselves they deserve no mercy, only punishment. To press this sorrowful knowledge was the Laws true work upon men. It was never intended to supply materials for casuistry and idle, profitless arguments. It was never meant as a system out of which man might draw material for self-deception. It was never meant as a system through which a man might imagine that by a compliance, more or less rigid, with its outer ritual he was satisfying all the higher requirements of justice and truth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The law The Old Testament, upon which these errorists base their jangling.
Is good Its centre is the decalogue, which embodies all righteousness; and all else in the old canon is but a circumference and area enclosing and sustaining this centre. “The law is holy, and the commandment holy, and just, and good.” Rom 7:12.
Use it lawfully As these errorists were using it unlawfully, illegitimately, and contrary to its right end as law. The play upon the words law and lawfully is very significant. Use the law unlawfully, and it leads to vain jangling; use it lawfully, and it brings us to the glorious gospel, 1Ti 1:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
The True Purpose Of The Law And Who It Is For ( 1Ti 1:8-11 ).
But we know that the law (nomos) is good, if a man use it lawfully (nomeows), as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers (or ‘smiters/cudgellers’) of fathers and murderers (or ‘smiters/cudgellers’) of mothers, for manslayers, for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine, according to the gospel of the glory of the blessed God, which was committed to my trust.’
Paul then describes the true purpose of the Law and defends it. It is not the Law (either the Law of Moses or the Old Testament) that is at fault. Indeed it is good if it is used rightly, for its purpose is to convict the heart of man and act as a mirror to show him what he really is, and is then to show him the way in which he should go (this might suggest that here the Law of Moses was especially in mind, confirming the Jewish connections of these teachers). Had we all been fully righteous the Law would not have been necessary. It is because we are not, and because of what is in our hearts, that it is needed. It is a manual for sinners. It is there to deal with all matters that are contrary to sound teaching, the sins of the flesh and mind. It is there to show us what God requires of us. And this was true of all law. As Romans 1-3 shows us, this task of the Law was very much a part of sound doctrine.
For the ungodly the Law is a pointer to Christ because it draws their attention to their sin. It is not offering them a way of becoming righteous, and they can never be accounted as righteous by God by obeying it, because they are unable to keep it completely. However, by demonstrating that they are unrighteous the Law reveals their need to be saved (Rom 3:19; Gal 3:23-24). It is like a mirror that they look in and discover how filthy they are. It hammers home to them their true moral situation in order to bring out their sinfulness and in order to convince them that they are condemned. That is the purpose of the Law for the unbeliever. And the more they struggle to keep it, the more it holds them down and condemns them.
But for the believer it is something very different. It is a welcome guide to the will of God. From it he comes to know the mind of God and what God is like. This is revealed especially in the Sermon on the Mount which might be called ‘the Christian Law’, although in it Jesus is in fact bringing out the real meaning of the ancient Law. It shows a Christian how he can fulfil the desire of his heart, and that is to please his Father. So he is ‘under the Law of Christ’ (1Co 9:21), and delights in it because he wants to please Him. The Christian does not seek to justify himself by the Law, but neither does he fling it aside. He embraces it. He knows that it is the mirror of all that is good. Indeed it shows him the heart of Christ.
For being ‘under the Law’ can signify two different situations. The first is of a man coming to judgment. He is to be judged ‘under the Law’. It reveals what God’s requirement is for him, and what God will demand (Rom 3:19-20). And by it he is revealed as utterly condemned. He is left without hope. For whatever he may do in the future, he cannot erase the past. So the Law leaves him in a hopeless position. It is inconsequential as to what the level is at which he has failed. Having committed one sin he has become guilty of all (Jas 2:10). He is established as guilty before God (Rom 3:20). But it can then help him no further. His only hope is to turn to Christ for salvation.
But the Christian has been delivered from being ‘under the Law’ in this sense. For him Jesus has taken it out of the way, nailing it to His cross (Col 2:14). He is no longer under the Law but under grace (Rom 6:14). No finger any longer points at him. He is free from condemnation (Rom 5:1), because Jesus has delivered him from the curse of the Law by being made a curse for him (Gal 3:10-13). The Christian is counted as righteous through faith in the redemption of Christ achieved through the shedding of His blood (Rom 3:24-25). He has done for us what the Law could not do, by offering Himself for us once for all (Rom 8:2-3). But this was in order that the righteousness of the Law might be fulfilled in us as we ‘walk after the Spirit (Rom 8:4). Thus this does not mean that he casts aside the Law, except in regard to its position as an accuser and a harsh slavemaster. It means that he embraces it. He has begun to walk in the way of life, and he recognises that that was the original purpose of the Law, to be a road map for how he should live. Like the Psalmist he says, ‘O how I love your Law’ (Psa 119:97). From it he discovers the heart of God. It has now become to him ‘the law of Christ’. He is ‘under the Law of Christ’, the Law as revitalised and renewed and brought back to its proper function by Him (Matthew 5-7; Luk 6:20-49 ; 1Co 9:21; Gal 6:2; Gal 5:14). It is there to be his guide. It may often convict him in his heart, but it can never again condemn him. It is rather a help along the way as he delights to do His will.
But let us once stray from the way and it springs immediately into effect. It once again faces us up with what God requires. It is for ‘the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for cudgellers of fathers and cudgellers of mothers, for manslayers, for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers.’ Here is a typical Pauline list (compare Rom 1:24-32; 1Co 6:9-10; Gal 5:20-21) although here, as in 1 Corinthians, especially stressing the responsibility of those who do such things. Note how it includes both religious and secular behaviour. For to the Law ignoring God and treating Him as irrelevant is as heinous a sin as being a murderer, if not even moreso. And as Paul has said to Christians, ‘such were some of you but you have been washed, you have been made holy, you have been accounted as in the right in the Name of our Lord Jesus and by the Spirit of our God’ (1Co 6:11). In other words he says, ‘you were like that, but you are no longer like it, through the work of Christ and through the power of the Holy Spirit’.
For the truth is that you cannot be a deliberate Law-breaker and a Christian. The two ideas are incompatible. And once you begin to stray back into those ways the Law acts like a mirror and pulls you up and says, ‘Consider your position. Look at yourself. If you are His this way is not for you, and if you continue in it without a torn conscience it will simply demonstrate that you are not one of His’. Thinking in terms most prevalent today no man can help being filled with sexual desire, it is the way of men, but if he sins sexually outside marriage then the Law will pull him up, and if he is a Christian he will truly repent. And if he does not, and seems to get away with it, it may simply indicate that he has never been a Christian at all (although God often acts in the long term for He has plenty of time. He acts in His own way. It is not for us to finally judge). No man can help being a homosexual, and God loves homosexuals as much as He loves heterosexuals (indeed he does not categorise us in that way at all. Those are our distinctions). But let him stray into being a ‘practising homosexual’, in other words into indulging in sexual sin outside Biblical marriage, then the Law will pull him up, and if he is a Christian he will truly repent. And if he does not, and seems to get away with it, it may simply indicate that he has never been a Christian at all. And the same applies to all who are ‘lawless and unruly’, including ‘liars’. God takes no prisoners. We must either join forces with Him in Christ, and submit to Him, or be lost for ever. And we cannot argue about His terms.
‘For the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers/cudgellers of fathers and murderers/cudgellers of mothers, for manslayers, for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers.’ Note how, having first analysed sinners, the list is very much built around the last six commandments. It begins by analysing sinners, what they are and what they do. They are lawless and thus they refuse to obey the Law and are unruly. They are ungodly and so they offend against God. They are unholy and therefore they behave profanely and treat sacred things in that way. It then continues by turning to specifics in terms of the commandments and the law of the covenant. It is for ‘father-strikers and mother-strikers’, who are those who have no respect for their own parents or for their families (see Exo 20:12; Exo 21:15; Exo 21:17); it is for ‘murderers’ who have no respect for life see Exo 20:13; it is for ‘immoral men’ (fornicators) who have no respect for women, see Exo 20:14; Exo 22:16; Deu 22:22-30; it is for ‘practising homosexuals’ (abusers of themselves with men) who have no real respect for other men, otherwise they would not do it, see Lev 18:22; Lev 20:14; Rom 1:27; it is for ‘men-stealers’ (kidnappers) who have no respect for anyone, see Exo 21:16; Deu 24:7; it is for ‘liars’ and ‘false-swearers’ who consider nobody, see Exo 20:16; Exo 23:1; Rev 21:27. Indeed Rev 2:2 speaks of false teachers as ‘liars’, an idea which may be in mind here in view of the context.
So we can see plainly that the Law is good. What is at fault is its misuse. And to use it as a source of wild speculation, as these so-called teachers did, is to misuse it, and even degrade it. The preaching ministry of the church is not the place for speculation. And we ourselves need to beware when we study the Bible, that we do not misuse it by fantasising and letting ourselves be carried away with our own ideas. Yet that is precisely what these Teachers were doing.
‘And if there be any other thing contrary to the sound doctrine, according to the gospel of the glory of the blessed God, which was committed to my trust.’ So the Law is to be a buffer against all unsound teaching and unsound behaviour. And what is sound teaching can be discovered by considering ‘the good news of the glory of the blessed God’, the message committed to Paul’s trust. But what is ‘the good news of the glory of the blessed God? It is that He is holy and without blemish, and calls on us to be so too, wanting to rid us of every spot and stain. It is that He is truly righteous, and offers to bring us within His righteousness and make us righteous. It is that He is hugely compassionate and has revealed His compassion through the cross And we recognise this by beholding His glory. We can consider in this regard Paul’s words in 2Co 4:6 where the glory of God is revealed in the face of Jesus Christ. The good news of the glory of the blessed God is thus also the ‘good news of the glory of Christ’ (2Co 4:4), that is, of ‘Christ Jesus as Lord’ (2Co 4:5). Compare 1Ti 1:2. But here Paul wants to keep the close association with God lest any separate the Son from the Father, ‘the Lord’ from God, and thus he speaks of the blessed God. Thus sound teaching is found in the Apostolic message concerning God the Father and His Son Jesus Christ and in what constitutes their glory, a glory revealed in the requirements of the Law. This last point is what is being emphasised here. The Gospel is the good news that through Christ men can be brought into a position where they are accounted righteous, and then where they begin to live in accordance with the Law, as they walk with Him Who is the supreme example of the Law-keeper. And they do it because Christ now lives in them and through them (Gal 2:20). They walk in the Spirit. So the Law points all men in that direction, and away from sin and darkness, so that they can be delivered through Christ, and then continues ever to act as a warning sign against hypocrisy, assisting them in their walk with Christ. It is one of God’s tools in men’s redemption, both on behalf of non-Christians and on behalf of Christians, and that is what makes its misuse so heinous.
Fuente: Commentary Series on the Bible by Peter Pett
The Purpose of the Law In 1Ti 1:8-11 Paul takes a moment to divert his focus upon the Law in order to explain its purpose. He feels the need to quickly clarify the fact that the Law has a good use (1Ti 1:8), even though it has been misused in the Church, and he was certainly not meaning in the previous verses that it should be discarded by the Church because of abuse. He must explain that the Law was made to expose man’s sinful nature (1Ti 1:9-10). Therefore, his Gospel is in accordance with the Law and not contrary to it (1Ti 1:11); for it brings hope and redemption to mankind, delivering them from their sinful depravity. Paul makes a similar statement in Rom 3:20 in defining the role of the Law in the light of the Gospel of Jesus Christ by saying that “by the Law is the knowledge of sin”. In other words, the Law reveals man’s sinful nature because no Israelite was every able to keep it to the letter. He tells us in Gal 3:24 that the Law served as our schoolmaster in order to bring us to Christ. This means that it reveals the sinful nature of mankind and showed him his need for redemption.
Rom 3:20 “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”
Gal 3:24, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.”
Now, if someone teaches the Law, it should not be taught so as to cause fruitless discussions and questions, but the Law should be taught in order to instruct the disobedient and wicked in the ways of righteousness. Therefore, in this passage of Scripture in 1Ti 1:8-11 Paul lists the manifold vices of such people who reject the law. He appears to be listing the sins of the heart, then sins of the body followed by sins of the mind.
1. Sins of the heart “the lawless and disobedient, for the ungodly and for sinners, for unholy and profane.”
2. Sins of the body “murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers.”
3. Sins of the mind “for liars, for perjured persons.”
The Meaning of the Word “Law” When Paul uses the word “law” in 1Ti 1:8-11 he may not be using the word entirely in the narrow sense to refer strictly to the Mosaic Law. He certainly has to mean the Jewish Old Testament because this was the only Scriptures that the early Church upheld until the writing of the New Testament books, but we should allow the word “law” to carry a broader application to include not only the Mosaic Law, but “civil law and order,” or “governmental rule over a society” as well, since he is establishing order in a largely Gentile church. Thus, Paul is saying that just as God has established law and order over societies (1Ti 1:8-10), so does God establish law and order over His Church. It is sound doctrine that is the basis for this Church order (1Ti 1:10). Sound doctrine establishes order in the Church in the same way that civil law establishes order in a society. It was Paul who was given the divine commission to write this sound doctrine contained within the Church Epistles as he fulfilled his commission to take the Gospel of Jesus Christ to the Gentile nations.
1Ti 1:8 But we know that the law is good, if a man use it lawfully;
1Ti 1:8
Mat 23:23, “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.”
1Ti 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
1Ti 1:10 1Ti 1:10
1Ti 1:9-10 Comments – Paul Lists Vices that Pertain to Lawlessness – The vices that Paul lists in 1Ti 1:9-10 show us that these ancient societies suffered from the same deviant behaviour that our societies suffer from today. These vices are progressive. In other words, lawless progresses into rebelliousness (disobedience); godlessness, which is leading God out of one’s life, progresses into sinfulness; a lack of holiness progresses into that which is profane and vile; those who would murder and do harm to their parents progresses into a life of murdering others; fornication (called whoremongers, who are those practicing sexual lewdness) progresses into homosexuality, and this progresses in modern societies into sex slavery and human trafficking; and acts of lying progresses into perjury, which means lying under oath or bearing false witness. These vices show that sin is progressively wicked, leading men deeper and deeper into depravity. In 1Ti 1:13 Paul will refer to a period in his past life when he progressed from a blasphemer, to a persecutor of the church, to a violent person. He never intended on become violent by nature, for the Law of Moses, which Paul adhered to, condemned it. However, sin will blind us and take us down a course to become something that we never intended on becoming.
The question must be asked as to why Paul made such an extensive list of vises found in society. Perhaps the reason was because Paul wanted Timothy to be able to boldly declare the sins in his community, so that the congregation would have a clear concept of a godly lifestyle, turning from their evil ways in genuine repentance, and striving to walk in love with one another, which is the goal of the commandment, as mentioned in the opening verses of this epistle. Thus, a part of teaching sound doctrine involves declaring the sins of a society.
1Ti 1:11 According to the glorious gospel of the blessed God, which was committed to my trust.
1Ti 1:11
2Co 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”
In Isa 53:6, we see the letter killing in the phrase, “All we like sheep have gone astray; we have turned every one to his own way.” We see the Gospel of the spirit of life in Christ Jesus in the phrase, “and the LORD hath laid on him the iniquity of us all.”
Isa 53:6, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.”
Thus, all have sinned and gone astray from the letter of the Law, but God laid this iniquity upon Jesus at Calvary in order to give us life through His grace.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Real Purpose of the Law.
v. 8. But we know that the Law is good, if a man use it lawfully;
v. 9. knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane. for murderers of fathers and murderers of mothers, for man-slayers,
v. 10. for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
v. 11. according to the glorious Gospel of the blessed God, which was committed to my trust. Far from decrying the Law and deprecating its continued use in the Church, the apostle is careful to place his right knowledge in opposition to the false teaching of the errorists: We know, however, that the Law is admirable, if one makes a lawful use of it. The apostle chooses such words as bring out his position properly and ward off the objection that his language does not agree with his policy. That the Mosaic Law, the Moral Law, is good, acceptable, that it is of real value in the world, the apostle says also in other instances, e. g. , Rom 7:12; Rom 14:18 its contents correspond to the highest demands which can be made with reference to a law, namely, that it be above all justified criticism. But the Law must now also be used lawfully, in accordance with its object. Only then is the Law used properly, when it is taught for the purpose of working knowledge of sin, of making men conscious of their guilt and damnableness. It is not there for the purpose of affording occasion for various idle questions and speculations or for teaching righteousness through works.
The apostle now illustrates his meaning by naming such sins as demand the application of the Law: Knowing this (when every teacher for his own person has this knowledge), that for the just man the Law is not set forth. This is a sweeping statement concerning the Moral Law, and one which puts the doctrine of justification into the very center of Christian preaching. He that is justified in Christ through faith and by virtue of the merit of Christ is acknowledged by God as just, is no longer under the Law, for Christ is the end of the Law to them that believe, Rom 10:4; Rom 6:14-15; Gal 2:21; Gal 3:21. A person justified in this manner is clothed with the righteousness of Christ and no longer is subject to the condemnation of the Law. The Law, as demanding a perfect fulfillment, no longer exists for him. “But the meaning of St. Paul is that the Law cannot burden with its curse those who have been reconciled to God through Christ; nor must it vex the regenerate with its coercion, because they have pleasure in God’s Law after the inner man. ” To a believer in his capacity as Christian, as justified before God, the Law, as Law, shall no longer be applied. And evangelical admonitions that have the sanctification of the believers in view must never assume the character of legal driving.
But the case is different with the unbelievers, with the unregenerate. The Law is indeed given, and exists in its full force, for the lawless, for those that deny the validity of the Law and serve their own lusts and desires; for refractory people, unruly rebels that resent restrictions of every kind; for irreverent, that deliberately deny all respect to God; for sinners, such as are continually engaged in acts of evil against God and man; for irreligious, who consider nothing holy and refuse to know anything of the dignity of duty and obligation; for profane, that deliberately tread everything holy under foot. Their sins profane the name of God and destroy all morality. There is, however, not only a general disposition toward evil on the part of the unregenerate, but they become guilty also of specific transgressions. The Law is given for murderers of fathers and murderers of mothers, children that so far forget themselves as not only to omit the respect and reverence due the parents, but actually mistreat them brutally, and under circumstances do not shrink back from the last terrible step, that of taking the life of them that gave them life. As the Fourth and Fifth Commandments are both included here, so the apostle names the transgressors of the Fifth Commandment separately: murderers. As violators of the Sixth Commandment are mentioned adulterers and sodomites, people that either in a natural or in an unnatural manner abuse their fellow-men for the sake of gratifying their sexual lust. See Rom 1:27; 1Co 6:9. The kidnapers mentioned by the apostle include all who exploit other men and women for their own selfish ends, especially such as abducted girls and boys for the purpose of selling them into slavery. As transgressors of the Eighth Commandment Paul names liars, such as deliberately speak falsehoods in order to harm their neighbor; and perjurers, that do not hesitate to swear in corroboration of a lie, or deliberately break a word given under oath. All other sins the apostle includes in the expression: And if there is anything else opposed to the sound doctrine, according to the Gospel of the glory of the blessed God, with which I have been entrusted. The expression “healthy, wholesome doctrine” is peculiar to the Pastoral Letters. Evidently the apostle is speaking of the Christian doctrine as a whole, of the teaching concerning sin and grace. All sins are contrary to this doctrine, for they indicate the corruption of human nature, they are external symptoms for the illness of the soul. Against such transgressions the proclamation of the Law is directed, such violations it condemns. By applying the Law in its proper manner, the disease should be uncovered, the tumor of the soul exposed. Only then will it be possible to put a person in the condition that accords with the wholesome doctrine of the apostle: the Law having shown the disease, the Gospel brings the remedy, health and strength.
So the apostle closes this paragraph by summarizing his knowledge regarding the wholesome doctrine entrusted to him. He has the knowledge, as every true teacher in the Christian Church should have it, on the basis of the Gospel, namely, that the Law is not made, does not exist, for a righteous man. The apostle wants to distinguish absolutely between the teaching of the Law and the proclamation of grace; for the one class of men, for the justified as such, he wants only the Gospel; for the other class, the unrighteous, he wants only the Law. His Gospel, moreover, is a Gospel of glory; it contains and transmits all the gifts of grace through which God is glorified in the believers. But the perfection of this glory will be reached in the life above, when our existence for eternal ages will redound to the glory of God, of Him who is blessed and perfectly happy in Himself and will make us partakers of this eternal happiness. With the news of this grace, of these blessings, the apostle has been entrusted. He considers his office a wonderful privilege, which no natural inclination caused him to seek, but which he now, in the full consciousness of its dignity and power, defends with all warmth, and which causes him to voice his heartfelt gratitude.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Ti 1:8. If a man use it lawfully; This plainly intimates, that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel: and whereas some have represented St. Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, to humble them under a sense of their sins, and to lead them to an atoning Saviour; but it could not be intended to save them by a perfect conformity to it, which was , what the law could not do. Rom 8:3.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 1:8 . In contrast with the heretics’ advocacy of the law, the apostle, in what follows, states its real value.
, . . .] Baur wrongly infers from these words that the heretics, as Antinomians, had no desire to vindicate the law as good. It is not these first words, but the words . . ., that are directed against the heretics. In spite of Hofmann’s denial, stands in a concessive sense, (Wiesinger), as in Rom 7:14 , 1Co 8:1 , the apostle making an acknowledgment which is restricted by . . .; still we cannot translate it simply by concedimus , as Heinrichs does.
] By we must understand, neither the Christian moral law, nor a single part of the Mosaic law, but the latter as a whole. It is of the entire Mosaic law in its existing form as a revelation of the divine will given in a system of written commands it is of this that Paul uses as a suitable epithet. It is not enough to take as equivalent to (Theodoret), though the idea of usefulness is included in it; denotes generally the internal excellence of the law, just as the same is set forth in still more significant expressions in Rom 7:12 ; Rom 7:14 . But the good and excellent qualities of the law depend on its being applied according to its nature and signification: when applied otherwise, it ceases to be . Hence Paul, in opposition to the heretics, adds: . The , which is clearly a play on words with , only expresses the formal relation; we can only infer from the thoughts that follow what is meant by the lawful use of law. [57] De Wette rightly remarks: “There is in this passage nothing but what the words really say, that the Christian teacher must not uphold the law as binding on the .” While nearly all expositors understand by the Christian as such, Bengel remarks: Paulus hoc loco non de auditore legis, sed de doctore loquitur; in this he is right, as is acknowledged also by de Wette, Wiesinger, van Oosterzee, Hofmann. Paul says nothing here as to how the law is to be obeyed, but rather he tells us how it is to be made use of by Christian teachers.
[57] Most expositors have on this passage told us wherein consisted the material advantage of the law; but however correct their statements in themselves may be, they are out of place, since there is no ground for them in the apostle’s words.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2221
THE LAW GOOD, IF USED ARIGHT
1Ti 1:8. We know that the law is good, if a man use it lawfully.
TO live under the government of laws that are wisely enacted and well administered, is a blessing of no ordinary kind. But the best of laws, if perverted to ends which were never contemplated by the legislature, may be made sources and instruments of the most grievous oppression. In like manner, even the law of God itself may be abused, and, through the perversion of it, be made injurious to the souls of men. Of this there is abundant evidence in the passage before us; where we find persons turning the Scriptures into an occasion of dispute; and occupying themselves with subjects which ministered to vain jangling, rather than to edification in the faith of Christ [Note: ver. 4, 6.]. This, however, afforded no just objection to the law itself; for that was good, and must ever be good, if only it be used lawfully, according to the ends for which it was given.
In confirming the Apostles assertion, I shall consider it,
I.
In reference to the law which belonged exclusively to the Jewish people
The Jewish dispensation itself was good, as being well adapted to the persons to whom it was given, and for the purposes for which it was established. God intended to keep the posterity of Abraham a separate and distinct people; and, in due time, to bring forth from them, and in the midst of them, the promised Messiah. For this end were ordinances given to them; even such ordinances, as, if observed, must prevent them from ever becoming blended with the other nations of the earth. Still, if this dispensation were regarded as of universal and perpetual obligation, its excellence would wholly disappear.
But, to speak more particularly of the whole Ceremonial Law, which formed the great line of distinction between them and others; this was good:
It was good, I say, if used lawfully
[The ceremonial law was intended to shadow forth the mysteries of the Gospel, the privileges of the Gospel, the duties of the Gospel; and thereby to prepare men for the Gospel itself.
Does the Gospel hold forth to us the incarnation of our Lord Jesus Christ, and his substitution in the place of sinful man, and the reconciliation effected between God and man by the blood of his cross? Does it declare, that, by the operation of the Spirit of God upon the soul of man, the most polluted of sinners may be sanctified and saved? All this was shadowed forth by the special presence of the Deity in the most holy place; by the sacrifices offered upon the altar; by their blood sprinkled upon the mercy-seat; and by all the various lustrations and sprinklings which were appointed for the cleansing of the offerers, and of every thing connected with them. Even the offices of Christ were distinctly marked: as the Sacrifice, he bled, whilst, as the great High Priest, he offered up himself; and with his own blood he entered within the vail, there to offer up continual intercession in behalf of those for whom he died. The more this subject is prosecuted, the more excellent will that law appear, which so minutely exhibited every part of this mysterious dispensation
The privileges too, that are enjoyed by means of the Gospel, are no less clearly marked. For here we see the offender transferring to his victim all his guilt; and liberated from the judgments to which, on account of his transgressions, he had been exposed. Whatever his offence had been, we see him bringing an appropriate offering, which God had promised to accept; and not only receiving a personal absolution on every different occasion, but annually, on the great day of atonement, having the pardon sealed on his soul, in common with every other offender in the whole nation.
Nor was he less instructed in the path of duty by this law which God had given him. The whole life of faith and holiness was here held forth to him. He was taught to approach his God on all occasions through a Mediator; to trust altogether to the blood of the sacrifice that was offered for him; and to expect the renovation of his soul through those very ordinances by which he was reconciled to God. The water which was sprinkled on him, in conjunction with the blood, taught him, that sanctification must be sought no less than pardon, and that those who obtained remission of their sins must henceforth walk in newness of life.]
Yet, if used unlawfully, its goodness was destroyed
[Many there were who relied upon the outward act which had been prescribed, instead of looking, through the act, to Him whom it shadowed forth: many also put the observance of their ceremonies in the place of morality itself; laying a great stress on some trifling matter, whilst they disregarded the weightier and indispensable duties of judgment, mercy, and faith [Note: Mat 23:23.]. Now, this was an abuse of the law, which was never intended for such ends as these. For how could the blood of bulls and of goats ever take away sin? or how could sacrifice ever be accepted in the place of mercy [Note: Mat 12:7.]? To make such an use of the law as this, was to frustrate the grace of God, and to make the very death of Christ himself in vain [Note: Gal 2:21.]. Hence God himself, when he found how the law was perverted, spake of it in the most contemptuous terms [Note: Isa 66:3.]. St. Paul also represents it as consisting of weak and beggarly elements [Note: Gal 4:9.], and as disannulled on account of the weakness and unprofitableness thereof [Note: Heb 7:18.].]
Let us further consider our text,
II.
In reference to the law; which, though given by God himself to the Jews, belongs equally to the whole world
It is of the Moral Law that the Apostle principally speaks in my text: for it was that law which forbad all the different kinds of immorality which he proceeds to specify [Note: ver. 9, 10.]. And this law was not, so to speak, made for the righteous, but, as all human laws are, for the prevention of evil: and hence, with the exception of the fourth commandment, the whole Decalogue consists of prohibitions, rather than commands; and tells us rather what we are not to do, than what we are to do.
Now this law also is good, if used lawfully
[It is good, in that it restrains us from the commission of evil, whether towards God or man. It is good, also, in that it shews how much sin has abounded in the world, and what reason we all have to humble ourselves on account of it. It is good, in that it points out to us the necessity of a Saviour, and leads us to welcome that Saviour to our hearts. Still further it is good, in that it directs us how to walk and to please God, when we have obtained mercy with him through his dear Son. These are the proper uses for which it was designed: and, when improved for these ends, we may well account it dearer to us than thousands of silver and gold [Note: Psa 119:72.] ]
But, if perverted, even this also ceases to be good
[True, in itself it is, and ever must be, holy, and just, and good [Note: Rom 7:12.]: but, in its use, it proves an occasion of death to many souls. Many there are who seek to establish a righteousness for themselves, by their obedience to it. But to fallen man it never could answer any such end as this: and to attempt to make any such use of it, to set aside the whole Gospel, and to make void all that Christ has done and suffered for us, in this very way it proved fatal to millions amongst the Jews [Note: Rom 9:31-32.], and still becomes an occasion of death to millions amongst ourselves [Note: Gal 5:4.]. If we will follow it as a schoolmaster to bring us unto Christ, it will prove an inestimable blessing to our souls: but if we will set it up against Christ, and found our hopes of salvation on our obedience to it, we shall despoil it of its true excellence, and make it only a stumbling-block to our eternal ruin.]
Having thus explained the Apostles assertion, I will now endeavour to point out the proper bearings of it, in a few reflections.
1.
How inexpedient is it for novices to dogmatize in matters of religion!
[It was in a way of reproof to such persons, that the Apostle uttered the words before us. There were some who desired to be teachers of the law, whilst yet they understood not what they said, nor whereof they affirmed [Note: ver. 7.]. Now, such persons there are in the Church at all times: and, in fact, there are no persons more dogmatical than those who have espoused some favourite theory of religion; nor is there any subject whatever on which men express greater confidence than this. And what is the consequence? They are given to vain jangling; and all their conversation is on subjects which, when so treated, can never administer to godly edifying. Earnestly would I entreat all persons, and especially those who are but novices in religion, to remember, that they have yet much to learn; and that they need to be well instructed themselves, before they presume to make their own sentiments a standard for all around them.]
2.
How absurd is it to condemn religion for the faults of those who profess it!
[The persons whom the Apostle reproved, had abused the law. But did the Apostle account the law itself responsible for them? No: he said, and said with confidence, We know that the law is good, if a man use it lawfully: and, if he use it unlawfully, it is he, and not the law, that is to be blamed. So, then, do I say in relation to religion itself. I will grant, that, amongst those who profess it, there are still many who are full of pride, and conceit, and uncharitableness, and a thousand other evils, just as there were in the Apostles days. But must religion itself therefore be condemned? As well might you condemn religion for Judas sake. Learn to judge righteous judgment. You do not condemn reason, because some pervert it in support of error, and assume to themselves the title of rational Christians: neither, then, should you think the less favourably of religion, because some, under its sacred guise, indulge unholy and injurious dispositions. If, indeed, it generated, or even sanctioned, any thing that was unholy, it might well be an object of reproach: but if it inculcate only what is good, then let it have the praise that is due unto it, and those who violate it bear the blame of their own ungodliness.]
3.
How necessary is it to distinguish justly between the use, and the abuse, of that which is in itself good!
[The world is good, to one who makes the proper use of it: and therefore we are told to use the world as not abusing it. So the law is good, and the Gospel also, if used lawfully; and, as I have said, neither of them is to be condemned on account of the faults or follies of those who profess a regard for them. But you will ask, perhaps, What is the legitimate use of the Law? and what of the Gospel? I answer, The Law must be used evangelically; and the Gospel practically. Then will they subserve the best of purposes, and be instrumental in effecting all for which they have been given. But if the Gospel be not kept in view whilst we pay attention to the Law, we shall never attain the liberty of Gods children, nor ever possess the kingdom which he has prepared for us. So also, if we separate holiness from the Gospel, we shall lose all the benefits which the Gospel is intended to convey: for God has expressly ordained, that without holiness no man shall see the Lord.]
4.
How desirable is it to make a just improvement of every word of God!
[As the law is capable of a right use, so is every word of God. We are not to take one part of the inspired volume, and to leave another; not to embrace one doctrine because it is agreeable to our minds, and to reject another because it offends our prejudices. Earnestly would I guard you against that. The law bids you, Do, and live: the Gospel says, Believe, and be saved. Set them in opposition to each other, and you will fall into a fatal error: but take the one in subserviency to the other, and all will be well. So would I say respecting many other points, which have been made grounds of controversy and contention for hundreds of years. Only let the different declarations of Scripture find their proper place, and be improved to their proper end, and numberless difficulties will vanish; and the whole system of divine truth will be found harmonious, even as the stars which move in their orbits. To a superficial observer, the various truths may appear to clash; but to one that is conversant with the design of God in them, they will all be found to promote his glory, and to advance the welfare of those who, with childlike humility, embrace them. I mean not to say that you are to take any thing without examination: for you are to prove all things, and then hold fast that which is good. But look for the practical use of every thing that the Scriptures contain, and then will you derive benefit from all, and have reason to bless your God for all.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
8 But we know that the law is good, if a man use it lawfully;
Ver. 8. If a man use it lawfully ] For discovery of sin, for manuduction to Christ, and for a rule of life. Lex, lux, Pro 6:23 . Xenophon telleth us, that this was the drift of the Persian laws, to keep men from acting, yea, from coveting, anything evil or idle, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 ff.] On the other hand the law has its right use: not that to which they put it, but to testify against sins in practice: the catalogue of which seems to be here introduced, on account of the lax moral practice of these very men who were, or were in danger of, falling into them: not, as Baur imagines, because they were antinomians and set aside the (moral) law. They did not set it aside, but perverted it, and practised the very sins against which it was directed. Now (slight contrast to last verse, taking up the matter on general grounds) we know (see ref.: especially Rom 7:14 ; a thoroughly pauline expression) that the law is good (Rom 7:16 ; not only, as Thdrt., , but in a far higher sense, as in Rom 7:12 ; Rom 7:14 ; good abstractedly, in accordance with the divine holiness and justice and truth; see 1Ti 1:18 , ch. 1Ti 4:4 ) if a man (undoubtedly, in the first place , and mainly, a teacher : but not (as Bengel, De W., and Ellic.) to be confined to that meaning: all that is here said might apply just as well to a private Christian’s thoughts and use of the law, as to the use of it by teachers themselves) use it lawfully (i.e. not, as most expositors, according to its intention as law ( , Thdrt.), and as directed against the following sins in Christians : but clearly, from what follows, as De W. insists (see also Ellic.), and as Chrys. obscurely notices amongst other interpretations, in the Gospel sense : i.e. as not binding on , nor relevant to Christian believers , but only a means of awakening repentance in the ungodly and profane . Chr.’s words are: ; . His further references of , ‘as leading us to Christ,’ as ‘inducing to piety not by its injunctions but by purer motives,’ &c., are not in place here), being aware of this (belongs to , the teacher, or former of a judgment on the matter. implies both the possession and the application of the knowledge: ‘heeding,’ or ‘being aware of’), that for a just man (in what sense? in the mere sense of ‘ virtuous ,’ ‘ righteous ,’ in the world’s acceptation of the term? in Chrys.’s third alternative, ? or as Thl., ? All such meanings are clearly excluded by 1Ti 1:11 , which sets the whole sentence in the full light of Gospel doctrine, and necessitates a corresponding interpretation for every term used in it. therefore can only mean, righteous in the Christian sense , viz. by justifying faith and sanctification of the Spirit , ‘ justitia per sanctificationem ,’ as De Wette from Croc., one who is included in the actual righteousness of Christ by having put Him on, and so not forensically amenable to the law , partaker of the inherent righteousness of Christ, inwrought by the Spirit, which unites him to Him, and so not morally needing it ) the law (as before: not, ‘ a law ’ in general, as will be plain from the preceding remarks: nor does the omission of the article furnish any ground for such a rendering, in the presence of numerous instances where , anarthrous, is undeniably ‘the Law’ of Moses. Cf. Rom 2:25 bis; ib. Rom 2:27; Rom 3:28; Rom 3:31 bis; Rom 5:20 ; Rom 7:1 ; Rom 10:4 ; Gal 2:19 ; Gal 6:13 , to say nothing of the very many examples after prepositions. And of all parts of the N. T. anarthrousness need least surprise us in these Epistles, where many theological terms, having from constant use become technical words, have lost their articles. No such compromise as that of Bishop Middleton’s, that the Mosaic law is comprehended in , will answer the requirements of the passage, which strictly deals with the Mosaic law and with nothing else: cf. on the catalogue of sins below. As De Wette remarks, this assertion = that in Rom 6:14 , , , Gal 5:18 , , ) is not enacted (see very numerous instances of in Wetst. The following are some: Eur. Ion 1046, 7, | , : Thueyd. ii. 37, : Galen. a. Julian. (Wetst.), ), but for lawless (reff.: not as in 1Co 9:21 ) and insubordinate (reff. Tit.: it very nearly = , see Tit 1:16 ; Tit 3:3 , this latter being more subjective, whereas . points to the objective fact. This first pair of adjectives expresses opposition to the law , and so stands foremost as designating those for whom it is enacted), for impious and sinful (see especially ref. 1 Pet. This second pair expresses opposition to God , whose law it is being the man who does not reverence Him, the man who lives in defiance of Him), for unholy and profane (this last pair betokens separation and alienation from God and His law alike those who have no share in His holiness, no relation to things sacred. “The is unholy through his lack of reverence : the , through his lack of inner purity .” Ellic.), for father-slayers and mother-slayers (or it may be taken in the wider sense, as Ellic., ‘smiters of fathers:’ so Hesych.: , . In Demosth. , p. 732. 14, the word is used of : cf. the law cited immediately after. And Plato, Phd. 114 a, apparently uses it in the same wide sense, as he distinguishes and from .
Hitherto the classes have been general, and (see above) arranged according to their opposition to the law, or to God, or to both: now he takes the second table of the decalogue and goes through its commandments , to the ninth inclusive, in order . are the transgressors of the fifth ), for manslayers (the sixth ), for fornicators, for sodomites (sins of abomination against both sexes: the seventh ), for slave-dealers ( , , Schol. Aristoph. Plut. v. 521. The etymology is wrong, but the meaning as he states: cf. Xen. Mem. i. 2. 6, : and Pollux. Onomast. iii. 78, , . (Ellic.) The Apostle puts the as the most flagrant of all breakers of the eighth commandment. No theft of a man’s goods can be compared with that most atrocious act, which steals the man himself , and robs him of that free will which is the first gift of his Creator. And of this crime all are guilty, who, whether directly or indirectly, are engaged in, or uphold from whatever pretence, the making or keeping of slaves), for liars, for perjurers (breakers of the ninth commandment. It is remarkable that he does not refer to that very commandment by which the law wrought on himself when he was alive without the law and sin was dead in him, viz. the tenth . Possibly this may be on account of its more spiritual nature, as he here wishes to bring out the grosser kinds of sin against which the moral law is pointedly enacted. The subsequent clause however seems as if he had it in his mind, and on that account added a concluding general and inclusive description), and if any thing else (he passes to sins themselves from the committers of sins) is opposed (reff.) to the healthy teaching (i.e. that moral teaching which is spiritually sound: = , ch. 1Ti 6:3 , where it is parallel with . . . . “The formula stands in clear and suggestive contrast to the sickly (ch. 1Ti 6:4 ) and morbid ( 2Ti 2:17 ) teaching of Jewish gnosis.” Ellic.) according to (belongs, not to , which would make the following words a mere flat repetition of . . (see ch. 1Ti 6:1 ; 1Ti 6:3 ) nor to , as Thl., . . ., all. (see D 1 in digest), for certainly in this case the specifying article must have been inserted, and thus also the above repetition would occur; but to the whole preceding sentence, the entire exposition which he has been giving of the freedom of Christians from the moral law of the decalogue) the gospel of the glory (not, ‘ the glorious gospel ,’ see ref. 2 Cor.: all propriety and beauty of expression is here, as always, destroyed by this adjectival rendering. The gospel is ‘the glad tidings of the glory of God,’ as of Christ in 1. c., inasmuch as it reveals to us God in all His glory, which glory would be here that of justifying the sinner without the law by His marvellous provision of redemption in Christ) of the blessed God ( , used of God, is called unpaulinisch ) by De Wette, occurring only in 1 Tim. (ref.): in other words, one of those expressions which are peculiar to this later date and manner of the Apostle. On such, see Prolegomena), with which I (emphatic) was (aorist, indicating simply the past; pointing to the time during which this his commission had been growing into its fulness and importance) entrusted (not these .
is a construction only and characteristically pauline: see reff. The connexion with the following appears to be this: his mind is full of thankfulness at the thought of the commission which was thus entrusted to him: he does not regret the charge, but overflows with gratitude at the remembrance of Christ’s grace to him, especially when he recollects also what he once was; how nearly approaching (for I would not exclude even that thought as having contributed to produce these strong expressions) some of those whom he has just mentioned. So that he now goes off from the immediate subject, even more completely and suddenly than is his wont in his other writings, as again and again in these pastoral Epistles: shewing thereby, I believe, the tokens of advancing age, and of that faster hold of individual habits of thought and mannerisms, which characterizes the decline of life):
( 12 ff.] See summary, on 1Ti 1:3 .) I give thanks ( (reff.) is only used by the Apostle here and in 2 Tim. ref.) to Him who enabled me (viz. for His work: not only as Chr., in one of his finest passages, , . , , , , , , , , , , , , see also Phi 4:13 , for he evidently is here treating of the divine enlightening and strengthening which he received for the ministry: cf. Act 9:22 , where the same word occurs a coincidence not to be overlooked. So Thdrt.: , , Christ Jesus our Lord (not to be taken as the dativus commodi after , but in apposition with .), that (not, ‘ because :’ it is the main ground of the : the specification of introducing a subordinate ground) He accounted me faithful (cf. the strikingly similar expression, 1Co 7:25 , : He knew me to be such an one, in His foresight, as would prove faithful to the great trust), appointing me (cf. ref. 1 Thess. The expression is there used of that appointment of God in His sovereignty, by which our course is marked for a certain aim or end: and so it is best taken here, not for the act of ‘ putting me into ’ the ministry, as E. V. But the present sense must be kept: not ‘ having appointed ,’ constituting the external proof of .) to the ministry (what sort of , is declared, Act 20:24 , , ),
Fuente: Henry Alford’s Greek Testament
1Ti 1:8-11 . And yet this alleged antagonism of the Law to the Gospel is factitious: the Law on which they insist is part of law in general; so is the Gospel with which I was entrusted. The intention of both is to a large extent identical: to promote right conduct.
Fuente: The Expositors Greek Testament by Robertson
1Ti 1:8 . , as in Rom 7:14 , 1Co 8:1 ; 1Co 8:4 , introduces a concession in the argument was a concession made by St. Paul, Rom 7:16 , also Rom 7:12 , . It is possible that it had been objected that his language was inconsistent with his policy. It may be questioned whether , in St. Paul’s use of it, differs from , as meaning good in appearance as well as in reality. For the use of in the Pastorals, see notes on 1Ti 1:18 and 1Ti 3:1 . has no special reference to the teacher as distinct from the learner. The law is in its own sphere; but Corruptio optimi pessima ; “Sweetest things turn sourest by their deeds”. here means in accordance with the spirit in which the law was enacted . It does not mean lawfully in the usual acceptation of that term. St. Paul impresses the word into his service, and does it violence in order to give an epigrammatic turn to the sentence. In 2Ti 2:5 , has its ordinary meaning in accordance with the rules of the game . : In Euripides, Hipp . 98 means “to live under laws”.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Ti 1:8-11
8But we know that the Law is good, if one uses it lawfully, 9realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers 10and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 11according to the glorious gospel of the blessed God, with which I have been entrusted.
1Ti 1:8-11 This is one long sentence in Greek. It clearly reveals one continuing purpose of the Mosaic Law, especially as it relates to moral living.
1Ti 1:8 “But we know that the Law is good” See Special Topic following.
SPECIAL TOPIC: PAUL’S VIEWS OF THE MOSAIC LAW
“if” This is a third class conditional sentence which means potential, but contingent, action. The Mosaic Law must be used in an appropriate manner and not as a legalistic agenda (cf. Rom 2:27-29; Rom 7:6; 2Co 3:6).
1Ti 1:9 “but for those who are lawless and rebellious” Paul includes several lists of sins in his writings (cf. Rom 1:29-31; Rom 13:13; 1Co 5:11; 1Co 6:9-10; Eph 5:5; Col 3:5; 1Ti 6:4-5; 2Ti 3:2-4; Tit 3:3). They are similar to the lists of vices of the Greek moralists (Stoics). This list describes those for whom the Law still has relevance (i.e., sinners). The Law as God’s agent to convict of sin is fully discussed in Galatians 3.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
“lawless” This meant “no recognized authority.” These false teachers had rejected the moral aspects of the Mosaic Law. They had become a “law” unto themselves (no conscience, cf. 1Ti 4:2).
“rebellious” This meant “not under authority.” They wanted to be authorities unto themselves.
“ungodly” This meant “knowledgeably irreligious.” They were not ignorant, but self-blinded.
“unholy” This means the opposite of godly. They oppose all that God stands for and does.
“profane” This meant “to trample the holy.” They claimed to be spiritual, but by their lifestyles they demonstrated their worldliness.
“those who kill their fathers and mothers” If this list reflects the Decalog, then this may reflect lack of the respect/honor which is due parents (cf. Exo 20:12; Deu 5:16).
“murder” In the Decalog this refers to non-legal, premeditated murder (cf. Exo 20:13; Deu 5:17).
1Ti 1:10 “immoral men” This meant “sexually immoral” and may refer to Exo 20:14 and Deu 5:18. Sexuality without bounds has always characterized false teachers.
NASB, NJB”homosexuals”
NKJV, NRSV”sodomites”
TEV”sexual perverts”
SPECIAL TOPIC: HOMOSEXUALITY
“kidnappers” This may be further evidence that the entire list parallels the Ten Commandments. This is a rabbinical interpretation of “thou shalt not steal” (cf. Exo 20:15; Deu 5:19). The rabbis assert that it refers to kidnaping of slaves (cf. Exo 21:16; Deu 24:7), however, the immediate context seems related to perverse sexuality (i.e., the sexual use of a slave girl, cf. Amo 2:7, or the use of young boys for homosexual perversity).
“and liars and perjurers” This may relate to the Commandment “you shall not bear false witness against your neighbor” (cf. Exo 20:16; Deu 5:20).
“and whatever else is contrary to sound teaching” If we continue to compare this to the Decalog then this must refer to “coveting” (cf. Exo 20:17; Deu 5:21). However, Paul seems to end his list of sins in Rom 13:9 and Gal 5:21 in the same general sense (i.e., without specific reference to coveting).
“sound teaching” We get the English word “hygiene” from this Greek word. This term is used in the NT eleven times; nine are in the Pastoral Letters. It speaks of teachings that make believers spiritually healthy.
This concept (though different phrasing) is a repeated theme in the Pastoral Letters (cf. 1Ti 1:10; 1Ti 4:6; 1Ti 6:3; 2Ti 1:13; 2Ti 4:3; Tit 1:9; Tit 1:13; Tit 2:1-2; Tit 2:7). In this context it is parallel to “the gospel of glory” in 1Ti 1:11.
The difficult contemporary application of this text relates to modern believers being able to define “false teachers.” How does one differentiate between items of personal preference and culture versus crucial doctrinal issues? The answer must lie in the Apostolic preaching of the gospel, especially as it relates to the person and work of Christ and how humans receive the benefit of Christ’s work and live in light of the gospel’s mandate of Christlikeness.
“Sound teaching” is one of several words and phrases that lift up and describe God’s truth.
1. “Word of God” (cf. 1Ti 4:5; 2Ti 4:2; Tit 2:5)
2. “word of our Lord” (cf. 1Ti 6:3; 2Ti 1:13)
3. “words of truth” (cf. 2Ti 2:15)
4. “words of faith” (cf. 1Ti 4:6)
5. “teaching” (cf. 1Ti 1:10-11; 1Ti 4:3; Tit 1:9; Tit 2:1)
6. “deposit” (cf. 1Ti 6:20)
7. “truth” (cf. 2Ti 1:14; 2Ti 2:18; 2Ti 2:25; 2Ti 3:7-8; 2Ti 4:4)
8. “the Gospel” (cf. 1Ti 1:11; 2Ti 2:8; 2Ti 2:10-11)
9. “the faith” (cf. 1Ti 6:21; 2Ti 4:7)
10. “Scriptures” (cf. 2Ti 2:15-16)
1Ti 1:11 “the glorious gospel” This is literally “the gospel of the glory of the blessed God.” This is parallel to the “sound teaching” of 1Ti 1:10. God has revealed how to respond to Him and other humans in appropriate (gospel) and inappropriate (Jewish legalism) ways. The new covenant in Christ is the final arbitrator of what is necessary and appropriate for believers (cf. Acts 15).
The term glory (doxa) is very difficult to define. In the OT the Hebrew term kabod, a commercial term, means “to be heavy” and thereby valuable and honorable. It had a special derived sense when used of YHWH (cf. Exo 16:7) in connection with the shekinah cloud which represented His presence. This cloud was a pillar of fire. Therefore, kabod took on a radiant, brilliant connotation (cf. Exo 24:17). In the OT it becomes a way of referring to God Himself (cf. Isa 59:19). This is why Joh 1:14 becomes so significant. Jesus and/or His gospel are identified fully with the blessed God of the OT, YHWH.
“blessed God” This word for “blessed” is used for God, only here and in 1Ti 6:15. It is the same term used in the Beatitudes of Matthew 5 (i.e. “happy,” “content”). The implication of the idiom is that YHWH is worthy of praise.
“which I have been entrusted” This is an aorist passive indicative of pisteu, the general term for faith, trust, or believe in the NT. Here it is used in the sense of “to entrust something to another” (cf. Luk 16:11; Rom 3:2; 1Co 9:17; Gal 2:7; 1Th 2:4; 1Ti 1:11; Tit 1:3; 1Pe 4:10).
Paul believed that God had made him a steward of the gospel for which he would give an account (cf. 1Co 9:17; Gal 2:7; 1Th 2:4; Tit 1:3).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
know. App-132.
if, App-118.
a man. Greek. tis. App-123.
lawfully. Gr nomimos Only here and 2Ti 2:5.
Fuente: Companion Bible Notes, Appendices and Graphics
8 ff.] On the other hand the law has its right use:-not that to which they put it, but to testify against sins in practice: the catalogue of which seems to be here introduced, on account of the lax moral practice of these very men who were, or were in danger of, falling into them: not, as Baur imagines, because they were antinomians and set aside the (moral) law. They did not set it aside, but perverted it, and practised the very sins against which it was directed. Now (slight contrast to last verse, taking up the matter on general grounds) we know (see ref.: especially Rom 7:14; a thoroughly pauline expression) that the law is good (Rom 7:16; not only, as Thdrt., , but in a far higher sense, as in Rom 7:12; Rom 7:14; good abstractedly,-in accordance with the divine holiness and justice and truth; see 1Ti 1:18, ch. 1Ti 4:4) if a man (undoubtedly, in the first place, and mainly, a teacher: but not (as Bengel, De W., and Ellic.) to be confined to that meaning: all that is here said might apply just as well to a private Christians thoughts and use of the law, as to the use of it by teachers themselves) use it lawfully (i.e. not, as most expositors, according to its intention as law ( , Thdrt.), and as directed against the following sins in Christians: but clearly, from what follows, as De W. insists (see also Ellic.), and as Chrys. obscurely notices amongst other interpretations, in the Gospel sense: i.e. as not binding on, nor relevant to Christian believers, but only a means of awakening repentance in the ungodly and profane. Chr.s words are: ; . His further references of , as leading us to Christ,-as inducing to piety not by its injunctions but by purer motives, &c., are not in place here), being aware of this (belongs to , the teacher, or former of a judgment on the matter. implies both the possession and the application of the knowledge: heeding, or being aware of), that for a just man (in what sense? in the mere sense of virtuous, righteous, in the worlds acceptation of the term? in Chrys.s third alternative, ? or as Thl., ? All such meanings are clearly excluded by 1Ti 1:11, which sets the whole sentence in the full light of Gospel doctrine, and necessitates a corresponding interpretation for every term used in it. therefore can only mean, righteous in the Christian sense, viz. by justifying faith and sanctification of the Spirit,-justitia per sanctificationem, as De Wette from Croc.,-one who is included in the actual righteousness of Christ by having put Him on, and so not forensically amenable to the law,-partaker of the inherent righteousness of Christ, inwrought by the Spirit, which unites him to Him, and so not morally needing it) the law (as before: not, a law in general, as will be plain from the preceding remarks: nor does the omission of the article furnish any ground for such a rendering, in the presence of numerous instances where , anarthrous, is undeniably the Law of Moses. Cf. Rom 2:25 bis; ib. Rom 2:27; Rom 3:28; Rom 3:31 bis; Rom 5:20; Rom 7:1; Rom 10:4; Gal 2:19; Gal 6:13,-to say nothing of the very many examples after prepositions. And of all parts of the N. T. anarthrousness need least surprise us in these Epistles, where many theological terms, having from constant use become technical words, have lost their articles. No such compromise as that of Bishop Middletons, that the Mosaic law is comprehended in , will answer the requirements of the passage, which strictly deals with the Mosaic law and with nothing else: cf. on the catalogue of sins below. As De Wette remarks, this assertion = that in Rom 6:14, , ,-Gal 5:18, , ) is not enacted (see very numerous instances of in Wetst. The following are some: Eur. Ion 1046, 7, | , : Thueyd. ii. 37, : Galen. a. Julian. (Wetst.), ), but for lawless (reff.: not as in 1Co 9:21) and insubordinate (reff. Tit.: it very nearly = , see Tit 1:16; Tit 3:3,-this latter being more subjective, whereas . points to the objective fact. This first pair of adjectives expresses opposition to the law, and so stands foremost as designating those for whom it is enacted), for impious and sinful (see especially ref. 1 Pet. This second pair expresses opposition to God, whose law it is- being the man who does not reverence Him, the man who lives in defiance of Him), for unholy and profane (this last pair betokens separation and alienation from God and His law alike-those who have no share in His holiness, no relation to things sacred. The is unholy through his lack of reverence: the , through his lack of inner purity. Ellic.), for father-slayers and mother-slayers (or it may be taken in the wider sense, as Ellic., smiters of fathers: so Hesych.: , . In Demosth. , p. 732. 14, the word is used of : cf. the law cited immediately after. And Plato, Phd. 114 a, apparently uses it in the same wide sense, as he distinguishes and from .
Hitherto the classes have been general, and (see above) arranged according to their opposition to the law, or to God, or to both: now he takes the second table of the decalogue and goes through its commandments, to the ninth inclusive, in order. are the transgressors of the fifth), for manslayers (the sixth), for fornicators, for sodomites (sins of abomination against both sexes: the seventh), for slave-dealers ( , , Schol. Aristoph. Plut. v. 521. The etymology is wrong, but the meaning as he states: cf. Xen. Mem. i. 2. 6, : and Pollux. Onomast. iii. 78, , . (Ellic.) The Apostle puts the as the most flagrant of all breakers of the eighth commandment. No theft of a mans goods can be compared with that most atrocious act, which steals the man himself, and robs him of that free will which is the first gift of his Creator. And of this crime all are guilty, who, whether directly or indirectly, are engaged in, or uphold from whatever pretence, the making or keeping of slaves), for liars, for perjurers (breakers of the ninth commandment. It is remarkable that he does not refer to that very commandment by which the law wrought on himself when he was alive without the law and sin was dead in him, viz. the tenth. Possibly this may be on account of its more spiritual nature, as he here wishes to bring out the grosser kinds of sin against which the moral law is pointedly enacted. The subsequent clause however seems as if he had it in his mind, and on that account added a concluding general and inclusive description), and if any thing else (he passes to sins themselves from the committers of sins) is opposed (reff.) to the healthy teaching (i.e. that moral teaching which is spiritually sound: = , ch. 1Ti 6:3, where it is parallel with . . . . The formula stands in clear and suggestive contrast to the sickly (ch. 1Ti 6:4) and morbid (2Ti 2:17) teaching of Jewish gnosis. Ellic.)-according to (belongs, not to , which would make the following words a mere flat repetition of . . (see ch. 1Ti 6:1; 1Ti 6:3)-nor to , as Thl.,- . . .,-all. (see D1 in digest),-for certainly in this case the specifying article must have been inserted,-and thus also the above repetition would occur;-but to the whole preceding sentence,-the entire exposition which he has been giving of the freedom of Christians from the moral law of the decalogue) the gospel of the glory (not, the glorious gospel, see ref. 2 Cor.: all propriety and beauty of expression is here, as always, destroyed by this adjectival rendering. The gospel is the glad tidings of the glory of God, as of Christ in 1. c., inasmuch as it reveals to us God in all His glory, which glory would be here that of justifying the sinner without the law by His marvellous provision of redemption in Christ) of the blessed God (, used of God, is called unpaulinisch) by De Wette, occurring only in 1 Tim. (ref.): in other words, one of those expressions which are peculiar to this later date and manner of the Apostle. On such, see Prolegomena), with which I (emphatic) was (aorist, indicating simply the past; pointing to the time during which this his commission had been growing into its fulness and importance) entrusted (not these .
is a construction only and characteristically pauline: see reff. The connexion with the following appears to be this: his mind is full of thankfulness at the thought of the commission which was thus entrusted to him: he does not regret the charge, but overflows with gratitude at the remembrance of Christs grace to him, especially when he recollects also what he once was; how nearly approaching (for I would not exclude even that thought as having contributed to produce these strong expressions) some of those whom he has just mentioned. So that he now goes off from the immediate subject, even more completely and suddenly than is his wont in his other writings, as again and again in these pastoral Epistles: shewing thereby, I believe, the tokens of advancing age, and of that faster hold of individual habits of thought and mannerisms, which characterizes the decline of life):
(12 ff.] See summary, on 1Ti 1:3.) I give thanks ( (reff.) is only used by the Apostle here and in 2 Tim. ref.) to Him who enabled me (viz. for His work: not only as Chr., in one of his finest passages,- , . , , , , , , , , , , , ,-see also Php 4:13,-for he evidently is here treating of the divine enlightening and strengthening which he received for the ministry: cf. Act 9:22, where the same word occurs-a coincidence not to be overlooked. So Thdrt.: , , Christ Jesus our Lord (not to be taken as the dativus commodi after , but in apposition with .), that (not, because: it is the main ground of the : the specification of introducing a subordinate ground) He accounted me faithful (cf. the strikingly similar expression, 1Co 7:25, :-He knew me to be such an one, in His foresight, as would prove faithful to the great trust), appointing me (cf. ref. 1 Thess. The expression is there used of that appointment of God in His sovereignty, by which our course is marked for a certain aim or end: and so it is best taken here,-not for the act of putting me into the ministry, as E. V. But the present sense must be kept: not having appointed, constituting the external proof of .) to the ministry (what sort of , is declared, Act 20:24, , ),
Fuente: The Greek Testament
1Ti 1:8. -) Conjugate terms: , according to what is agreeable to the law. They used to strive about the law, Tit 3:9.-) Sophocles has the phrase, , which is explained as equivalent to by the Scholiast; and so Paul is speaking in this passage, not of the hearer of the law, but of the teacher.
Fuente: Gnomon of the New Testament
1Ti 1:8
But we know that the law is good,-Paul, while affirming this of those who aspired to teach the law, showed his respect for the law.
if a man use it lawfully,-Those who did not see that the law ended in Christ and was taken out of the way by him understood neither the law nor its aim and end.
Fuente: Old and New Testaments Restoration Commentary
the law: Deu 4:6-8, Neh 9:13, Psa 19:7-10, Psa 119:96-105, Psa 119:127, Psa 119:128, Rom 7:12, Rom 7:13, Rom 7:16, Rom 7:18, Rom 7:22, Rom 12:2, Gal 3:21
lawfully: 2Ti 2:5
Reciprocal: Gal 3:19 – It was added
Fuente: The Treasury of Scripture Knowledge
1Ti 1:8. The pretended teachers of the law would try to justify their activities by saying that law is a good thing. Paul does not deny that claim, but explains that in order for the law to bring good results, it must be used lawfully. One word in Thayer’s definition of the original word is “properly.” The correctness of the definition is evident, for we know that the best of things in any of life’s relations will work harm if misused.
Fuente: Combined Bible Commentary
1Ti 1:8. If a man use it lawfully. We know, the apostle seems to say, we who have been taught, through personal experience, by the Spirit of God, what is the nature and office of the law, that it is good and noble. To use it law-fully is to feel that it no longer touches us, that we are not under its condemnation, to press its observance not on those who are just as having the new life in Christ, but on those who still live in sin. That, with perhaps a slight play upon the word, is the legitimate use of law.
Fuente: A Popular Commentary on the New Testament
Lest any should have apprehended, from the reflection he made upon the teachers of the law in the foregoing verse, that he did disparage and undervalue the law itself, our apostle in this verse declares, that the law, rightly understood and preached, was very good, given for, and serves unto, excellent purposes, if we use it lawfully; that is, as we ought to use it, as God intended it, namely, as a perfect rule of life to direct us in our obedience to God, but not so good as to expect justification by it; not good in opposition to the gospel, but in subserviency to the gospel; The law is good, if used lawfully.
Observe, 1. Something implied, namely, that the law of God may be used unlawfully.
But how and when may it be said to be so?
Ans. When it is converted to unprofitable disputes, as was the case here; when men oppose it to Christ, when they seek justification by it, and the like.
Observe, 2. Something expressed, namely, That the law of God, considered in itself, is good and excellent; it is good in regard of its author, it hath the authority of God instamped upon it; good in regard of the matter contained in it; good in regard of the end of it, to lead us unto Christ, Christ is the end of the law; Rom 10:4 good in regard of the use of it, and that,
1. To the ungodly, to restrain them from sin, to convince them of sin, to condemn them for sin.
2. To the godly, to discover sin more clearly, and more fully to drive them out of themselves, and from all expectation of righteousness and justification by any thing in themselves, or done by themselves; or to cause them to put the higher value, esteem, and price, upon Jesus Christ, and the benefits received by him.
Thus the law is good: and if so, woe to the Antinomians, who deny the use and excellency of the holy law of God, who vilify it, trample upon it, and, because it is not good for justification, affirm it is not good at all.
What, is not gold good, because you can not eat it for food?
It was never intended for that purpose.
Is not obedience to the law as an eternal rule of holy living, and good works, agreeable to the demands of the law, necessary and good, though they never had the impress of God’s ordination for our justification in his sight, he having provided a perfect and spotless righteousness for that purpose, which is highly pleasing to him?
Lord! in the day when thou shalt come to plead with the world for transgressing thy law, how shall these men, who with tongue and pen have cried down the use and excellences of thy law, show their heads before thee?
Fuente: Expository Notes with Practical Observations on the New Testament
Understanding the Purpose of the Law Paul was not saying that the law was not from God or that it did not fulfill a very important part of his purpose. It was the law that taught man he was a sinner. The law was holy but man could not live up to the perfection it demanded ( Rom 7:7-12 ). Further, there was not a provision for the removal of sin under the law. Thus, the law of Moses had to be called the law of sin and death ( Heb 10:1-4 ; Rom 8:2 ). Paul then went on to show what the false teachers failed to understand about the law. The law was not made for the man dead to the law and freed from sin ( Rom 7:1-4 ; Rom 5:6-11 ). Its purpose was to reveal sin to man and make him realize the exceeding sinfulness of it ( Rom 3:20 ; Rom 7:13 ).
The first four specific sins Paul lists that are condemned by the law obviously refer to violations of the first four of the ten commandments which deal with a man’s relationship to God. The next sins Paul lists are extreme violations of the last six of the ten commandments. Not only was the law a rule for the worst of the criminals, but it also dealt with more every day situations that led to a man going against sound teaching. All of those sins would be condemned not only by the law of Moses but also by the glorious good news our great and blessed God committed to Paul. He had to preach it so man could realize the danger of sin and turn to God for help ( 1Ti 1:8-11 ).
Fuente: Gary Hampton Commentary on Selected Books
1Ti 1:8-11. We know that the law is good Answers excellent purposes; if a man use it lawfully In a proper manner. Even the ceremonial law is good as it points to Christ, and is emblematical of the various branches of salvation that are in and through him; and the moral law is holy, just, and good, resulting from the nature of God and man, and the relations of mankind to him and each other, and of admirable use both to convince men of sin, and to bring them to Christ for justification, as well as to direct such as are justified in the way of holiness. The apostles expression, If a man use it lawfully, plainly intimates, as Doddridge observes, that there were some who abused the law, borrowing a pretence from it to condemn some of the best of men, and to subvert the gospel. And whereas some had represented Paul as an enemy to the law, he here denies and disproves the charge. The design of the Mosaic law was to direct the conduct of those to whom it was given, and to humble them under a sense of their sin. But it could not be intended to save them by a perfect conformity to it, which was , what the law could not do, Rom 8:3. Knowing this As first necessary in order to the making a right use of the law; that the law is not made for Greek, , does not lie against, a righteous man Who makes it the rule of his conduct, and has it written on his heart, sincerely loving it, and carefully guarding against every violation of it. Not that the righteous so fulfil the law as to answer its high demands in every respect; in that sense, by the deeds of the law shall no flesh living be justified, Rom 3:20; Gal 2:16; where see the notes. But Christ having redeemed true believers from that curse and condemnation of the law to which they would otherwise be exposed, through him their love to God and man is graciously accepted as the fulfilling of the law, Rom 13:10; Gal 5:14; Jas 2:8. But for the lawless That is, it lies against the lawless; and disobedient Who, despising or disregarding the authority of the lawgiver, knowingly transgress his commands. Perhaps, as some observe, the expression, , lies, refers to the custom of having laws written on tables, and hung up or laid in public places, to be read by all, and evidently showing against whom the law lay: see on Col 2:14. Against the ungodly and sinners Persons destitute of the knowledge and fear, as well as love of God, and notorious transgressors; the unholy In heart and life; and profane Violating the name and day of God, and all sacred things, and so treating with contempt or neglect all the commands of the first table: murderers of fathers and of mothers The apostle proceeds to speak of those who violate the commands of the second table; and first, of those who, instead of honouring their parents, even imbrue their hands in their blood, and so by one act transgress and trample under foot both the fifth and sixth commands: whoremongers Adulterers, fornicators, and lewd persons of all kinds, who violate the seventh; men-stealers Who in the grossest sense possible break the eighth; for of all thieves, those who steal human beings are the worst. In comparison of them, highwaymen and house-breakers are innocent! They who make war for the inhuman purpose of selling the vanquished for slaves, as is the practice of African princes; and they who, like African traders, encourage their unchristian traffic by purchasing that which they know to be thus unjustly acquired, are really men-stealers. Macknight. And such are all the nations who legalize or connive at such proceedings. And what shall we say of those who steal children to beg with them, or that they may rob them of their clothes, or for other purposes: or of those who enlist soldiers by lies, tricks, or enticements? Liars, perjured persons Who violate the ninth commandment; and if there be any other thing As there are very many; contrary to sound doctrine , salutary, or healing doctrine. According to the apostle, therefore, the doctrine which condemns and restrains wicked practices, though ridiculed by some as legal and Pharisaic, is, as far as it goes, salutary doctrine. On the other hand, the doctrine which encourages men to sin, or which makes them easy under it, though represented by some as evangelical, and the sweet doctrine of grace, is unwholesome and pernicious. According to the glorious gospel Which, far from making void, does indeed establish the law, and that in the most effectual manner.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
CHAPTER 5
When we were in Wyoming, we lived about 50 miles north of Cheyenne and about 40 miles from any other town. The roads between were long and very empty. Many were the times when we would be plugging along at the speed limit and we would be passed by cars, pickups, and jeeps traveling at 80-90 miles per hour.
Naturally there were never any state patrolmen around when this happened – well almost never. One night we were headed to town and a pickup zipped past us and we had our usual conversation about there not being any police in the area. As we topped the next hill, we saw this same vehicle pulled over with a state trooper writing him a ticket. As we traveled on down the road, I noticed that the pickup pulled back onto the road and the trooper did a U-turn and headed back south.
You guessed it as soon as the officer was out of sight the guy went ripping around us as before. One of us commented that it would be neat if there was another officer near Torrington that would catch him again – the other mentioned that there was no way that could happen.
Just outside Torrington there is huge curve with a railroad track crossing in the middle. There was the pickup with another officer doing business with the driver!
You see the law is good when it is applied (in America it isn’t applied anywhere enough) but our laws are good!
Paul knows this was true of God’s law as well.
1Ti 1:8 But we know that the law [is] good, if a man use it lawfully;
Paul says to Timothy – we know or we perceive the law is good, if a man use it lawfully.
The statement is open ended in that the phrase “if a man use it lawfully” is what is called a third class condition – maybe he will and maybe he won’t. Clearly the pickup driver did not know how to use the law.
Clearly the law can be used properly as it was in the Old Testament to bring the Israelites to God, or it can be misused as it was at Ephesus. The false teachers were not using the law well – they were using it improperly and they were holding their teaching up as truth, when they didn’t really know what they were talking about. In truth they were using the law for a purpose never intended.
The first item is that the “law is good, and naturally it must be good for it came from God! It is only good however if it is used properly.
It seems a tad dumb for Paul to tell Timothy that the law is good since indeed, it came from God in the first place. Most feel this statement was for Paul’s detractors more than for Timothy or even the Christian reader of the ages. He didn’t want to get nailed to the wall by someone that was looking for a chance to point a finger at him.
Paul does not elaborate on the phrase “if a man use it lawfully” so we should probably relate this to the context – the thought of NOT teaching the law without understanding it – as has been the case of the false teachers.
The question is this, what law are we talking about?
The Mosaic Law? Probably. There is little question of this among commentators, but there are some that believe that it speaks of the ceremonial law – the sacrifices etc., while others hold that it speaks of the moral law – the “thou shalt nots.” The later seems to be the wiser choice since that is the immediate context that we are about to see.
Let’s read verses 1Ti 1:6-9
6 From which some having swerved have turned aside unto vain jangling;
7 Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
8 But we know that the law [is] good, if a man use it lawfully;
9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners,
The men wanted to teach the law in verse seven. It is indicated to me that they wanted to teach the law to the believers at Ephesus and put the people under the law and its many rules.
Paul is telling Timothy that they don’t understand the law if that is what they are trying to do. MacArthur puts it this way: “It is bad enough to be ignorant, but they were dogmatic about their ignorance.” (The MacArthur New Testament Commentary I Timothy; p 21; Moody Press, Chicago; 1995)
The law is for two things. One is just as the text states. It is for the unrighteous. It is used to judge them before God. The second use of the law was to bring the lost to God. It is a schoolmaster to draw us to the gospel. As we realize that we can’t fulfill the law and we realize how sinful we are, then we turn to the free gift of the gospel with a real understanding that salvation is not in keeping or doing, but in accepting.
To illustrate this thought we might just look to our own speed limit laws. I normally drive the speed limit. I seldom speed. I never am stopped for speeding – the speed limits weren’t set for me. They were set for the group of people that drive pickups too fast in Wyoming – they drive with the pedal to the metal. They are the ones that have the law applied to them.
It is not that I am exempt from the speed limit – all I have to do is speed and it will certainly be for me!
Ray Stedman quotes the following from a magazine article (no foot noting was given) “Laws, rules and regulations define social morality. They are often very little help in the growth of personal morality. The reason for this is not hard to understand. A law may prevent me from robbing my neighbor, but no law can prevent me from coveting his possessions and thinking of new and devious ways of making them mine. A law can discourage me, if not prevent me, from abandoning my wife and children, but it cannot stop me from making them miserable. A law can inhibit me from knifing an enemy, but it can do nothing if I merely hate him and make him feel my hate. The law, in short, can regulate my behavior, within certain limits. It cannot cleanse my mind, nor purify my heart, nor neutralize the poison of my worst intentions.” What the law couldn’t do the Gospel can!
The law is good, but it is limited in what it can do!
I would like to show you from the Old Testament just how good the law is. Turn to Exo 34:1 “And the Lord said to Moses, “Cut two tablets of stone like the first [ones], and I will write on [these] tablets the words that were on the first tablets which you broke”
God thought they were so good He took time to rewrite them when Moses broke the first tablets! Just envision you are Moses for a moment and savor that moment when the Lord said that to him.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:8 {7} But we know that the law [is] good, if a man use it lawfully;
(7) The taking away of an objection: he does not condemn the Law, but requires the right use and practice of it.
Fuente: Geneva Bible Notes
The Law (Gr. nomos) is profitable if one uses it properly, according to its original intention ("lawfully," Gr. nomimos, a play on words).
"Here its ’goodness’ is related to its being used properly, that is, treated as law (intended for the lawless, 1Ti 1:9) and not used ’illegitimately’ as a source for myths and endless genealogies, or for ascetic practices." [Note: Ibid., p. 45.]
"Thus Paul is saying that the law is not given to apply in some mystical way to people who are already ’righteous,’ i.e., those already seeking to conform to the law. It is, rather, given to deal with people who are specifically violating its sanctions and to warn them against their specific sins (as the list in 1Ti 1:9-10 goes on to do)." [Note: Knight, p. 83. See Femi Adeyemi, "Paul’s ’Positive’ Statements about the Mosaic Law," Bibliotheca Sacra 164:653 (January-March 2007):49-58.]
Paul arranged his first six epithets in pairs (1Ti 1:9 a). For other Pauline "vice lists," see 1Ti 6:4-5; Rom 1:29-31; Rom 6:9-10; Rom 13:13; 1Co 5:10-11; 1Co 6:9-10; 2Co 6:9-10; 2Co 12:20; Gal 5:19-21; Eph 4:31; Eph 5:3-5; Col 3:5; Col 3:8; Tit 3:3; and 2Ti 3:2-5. The leading attitude in each pair precedes the resulting action. There is a progression in these three couplets from more general to more specific lawlessness. The first two terms are introductory.
The disobedient
"Lawless" people refuse to recognize law.
"Rebellious" individuals refuse to obey laws.
The following sins are violations of the first through the third commandments: sins specifically against God Himself.
The irreverent
"Ungodly" men and women have no regard for God.
"Sinners" live in opposition to God.
The impure
"Unholy" people are those whose lives are impure.
"Profane" persons treat sacred things as common.
The second group of offenders (1Ti 1:9-10 a) provides examples of individuals who break the fifth through the ninth commandments of the Decalogue. They are sinners arrayed against society.
The violent
"Father-strikers and mother-strikers" is a better translation than "those who kill their fathers or mothers." [Note: E. K. Simpson, The Pastoral Epistles, p. 31.] Such people have no respect or affection for their own parents (cf. Exo 20:12; Deu 5:16; the fifth commandment).
"Murderers" kill people deliberately (cf. Exo 20:13; Deu 5:17; the sixth commandment).
The immoral
"Immoral men" deal perversely with people of the opposite sex (cf. Exo 20:14; Deu 5:18; the seventh commandment).
"Homosexuals" abuse people of their own sex (the seventh commandment). [Note: See P. Michael Ukleja, "Homosexuality in the New Testament," Bibliotheca Sacra 147:560 (October-December 1983):350-58; and Sherwood A. Cole, "Biology, Homosexuality, and Moral Culpability," Bibliotheca Sacra 154:615 (July-September 1997):355-66.]
The deceitful
"Kidnappers" steal and sell other people (cf. Exo 20:15; Deu 5:19; the eighth commandment).
"Liars and perjurers" bear false witness (cf. Exo 20:16; Deu 5:20; the ninth commandment).
"Most likely the list is a conscious reflection of the Mosaic Law as law and expresses the kinds of sins such law was given to prohibit." [Note: Fee, p. 46.]
Paul concluded his list (1Ti 1:10-11) with a general category of anything contrary to not only the Law of Moses but the larger gospel that Paul preached. That gospel encompassed the Old Testament. "Sound doctrine" does not just describe correct or accurate doctrine but what is healthful and wholesome. [Note: Hiebert, p. 37.] Paul probably did not refer to violation of the fourth commandment because it is not a part of the moral code of the New Covenant. Perhaps he did not mention violation of the tenth commandment because he dealt with that later (cf. 1Ti 6:9-10) or because violation of it is unobservable.
"Healthy teaching leads to proper Christian behavior, love and good works; the diseased teaching of the heretics leads to controversies, arrogance, abusiveness, and strife (1Ti 6:4)." [Note: Fee, p. 46. See René A. López, "A Study of Pauline Passages with Vice Lists," Bibliotheca Sacra 168:671 (July-September 2011):301-16.]
"Missionaries of one particular cult say that their scriptures are authoritative because they stem from God. Its elders usually insist that the Holy Spirit will ’move in the heart’ to confirm the veracity of their teaching. But when their doctrines do not pass the more objective test applied by the church fathers, what does it matter how one ’feels’ about their teaching? Such counterclaims to authority are clearly wrong." [Note: Towner, 1-2 Timothy . . ., p. 52.]
"It will be clear from any careful reading that this concern for the gospel is the driving force behind the P[astoral]E[pistles]." [Note: Fee, p. 15.]
Paul’s points in this pericope are the following. When a person teaches the Scriptures, he or she should distinguish speculation that goes beyond what God has revealed from the teaching of God’s Word (the method, 1Ti 1:4). Second, love for others should be primary (the motive, 1Ti 1:5), not a desire to glorify oneself. Third, the teacher should present a portion of Scripture considering the purpose for which God intended it (the meaning, 1Ti 1:8-10). Knowledge of the letter is not enough. A teacher should communicate the spirit of the divine Author as well.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 4
THE MORAL TEACHING OF THE GNOSTICS-ITS MODERN COUNTERPART. – 1Ti 1:8-11
THE speculations of the Gnostics in their attempts to explain the origin of the universe and the origin of evil, were wild and unprofitable enough; and in some respects involved a fundamental contradiction of the plain statements of Scripture. But it was not so much their metaphysical as their moral teaching which seemed so perilous to St. Paul. Their “endless genealogies” might have been left to fall with their own dead weight, so dull and uninteresting were they. Specimens of them still survive, in what is known to us of the systems of Basilides and Valentinus; and which of us, after having laboriously worked through them, ever wished to read them a second time? But it is impossible to keep ones philosophy in one compartment in ones mind, and ones religion and morality quite separate from it in another. However unpractical metaphysical speculations may appear, it is beyond question that the views which we hold respecting such things may have momentous influence upon our life. It was so with the early Gnostics, whom St. Paul urges Timothy to keep in check. Their doctrine respecting the nature of the material world and its relation to God, led to two opposite forms of ethical teaching, each of them radically opposed to Christianity.
This fact fits in very well with the character of the Pastoral Epistles, all of which deal with this early form of error. They insist upon discipline and morality, more than upon doctrine. These last solemn charges of the great Apostle aim rather at making Christian ministers, and their congregations, lead pure and holy lives, than at constructing any system of theology. Erroneous teaching must be resisted; the plain truths of the Gospel must be upheld; but the main thing is holiness of life. By prayer and thanksgiving, by quiet and grave conduct, by modesty and temperance, by self-denial and benevolence, by reverence for the sanctity of home life, Christians will furnish the best antidote to the intellectual and moral poison which the false teachers are propagating. “The sound doctrine” has its fruit in a healthy, moral life, as surely as the “different doctrine” leads to spiritual pride and lawless sensuality.
The belief that Matter and everything material is inherently evil, involved necessarily a contempt for the human body. This body was a vile thing; and it was a dire calamity for the human mind to be joined to such a mass of evil. From this premise various conclusions, some doctrinal and some ethical, were drawn.
On the doctrinal side it was urged that the resurrection of the body was incredible. It was disastrous enough to the soul that it should be burdened with a body in this world. That this degrading alliance would be continued in the world to come was a monstrous belief. Equally incredible was the doctrine of the Incarnation. How could the Divine Word consent to be united to so evil a thing as a material frame? Either the Son of Mary was a mere man, or the body which the Christ assumed was not real. It is with these errors that St. John deals, some twelve or fifteen years later, in his Gospel and Epistles. On the ethical side the tenet that the human body is utterly evil produced two opposite errors, asceticism and antinomian sensuality. And both of these are aimed at in these Epistles. If the enlightenment of the soul is everything, and the body is utterly worthless, then this vile clog to the movement of the soul must be beaten under and crushed, in order that the higher nature may rise to higher things. The body must be denied all indulgence, in order that it may be starved into submission. {1Ti 4:3} On the other hand, if enlightenment is everything and the body is worthless, then every kind of experience, no matter how shameless, is of value, in order to enlarge knowledge. Nothing that a man can do can make his body more vile than it is by nature, and the soul of the enlightened is incapable of pollution. Gold still remains gold, however often it is plunged in the mire. The words of the three verses taken as a text, look as if St. Paul was aiming at evil of this kind. These Judaising Gnostics “desired to be teachers of the Law.” They wished to enforce the Mosaic Law, or rather their fantastic interpretations of it, upon Christians. They insisted upon its excellence, and would not allow that it has been in many respects superseded. “We know quite well,” says the Apostle, “and readily admit, that the Mosaic Law is an excellent thing; provided that those who undertake to expound it make a legitimate use of it. They must remember that, just as law in general is not made for those whose own good principles keep them in the right, so also the restrictions of the Mosaic Law are not meant for Christians who obey the Divine will in the free spirit of the Gospel.” Legal restrictions are intended to control those who will not control themselves; in short, for the very men who by their strange doctrines are endeavoring to curtail the liberties of others. What they preach as “the Law” is really a code of their own, “commandments of men who turn away from the truth. They profess that they know God; but by their works they deny Him, being abominable and disobedient, and unto every good work reprobate”. {Tit 1:14; Tit 1:16} In rehearsing the various kinds of sinners for whom law exists, and who are to be found (he hints) among these false teachers, he goes roughly through the Decalogue. The four commandments of the First Table are indicated in general and comprehensive terms; the first five commandments of the Second Table are taken one by one, flagrant violators being specified in each case. Thus the stealing of a human being in order to make him a slave is mentioned as the most outrageous breach of the eighth commandment. The tenth commandment is not distinctly indicated, possibly because the breaches of it are not so easily detected. The overt acts of these men were quite sufficient to convict them of gross immorality, without enquiring as to their secret wishes and desires. In a word, the very persons who in their teaching were endeavoring to burden men with the ceremonial ordinances, which had been done away in Christ, were in their own lives violating the moral laws, to which Christ had given a new sanction. They tried to keep alive, in new and strange forms, what had been provisional and was now obsolete, while they trampled under foot what was eternal and Divine.
“If there be any other thing contrary to the sound doctrine.” In these words St. Paul sums up all the forms of transgression not specified in his catalogue. The sound, healthy teaching of the Gospel is opposed to the morbid and corrupt teaching of the Gnostics, who are sickly in their speculations, {1Ti 6:4} and whose word is like an eating sore. {2Ti 2:17} Of course healthy teaching is also health-giving, and corrupt teaching is corrupting; but it is the primary and not the derived quality that is stated here. It is the healthiness of the doctrine in itself, and its freedom from what is diseased or distorted, that is insisted upon. Its wholesome character is a consequence of this.
This word “sound” or “healthy” as applied to doctrine, is one of a group of expressions which are peculiar to the Pastoral Epistles, and which have been condemned as not belonging to St. Pauls style of language. He never uses “healthy” in his other Epistles; therefore these three Epistles, in which the phrase occurs eight or nine times, are not by him.
This kind of argument has been discussed already, in the first of these expositions. It assumes the manifest untruth, that as life goes on men make little or no change in the stock of words and phrases which they habitually use. With regard to this particular phrase, the source of it has been conjectured with a fair amount of probability. It may come from “the beloved physician,” who, at the time when St. Paul wrote the second Epistle to Timothy, was the Apostles sole companion. It is worth remarking that the word here used for “sound” (with the exception of one passage in the Third Epistle of St. John) occurs nowhere in the New Testament in the literal sense of being in sound bodily health, except in the Gospel of St. Luke. And it occurs nowhere in a figurative sense, except in the Pastoral Epistles. It is obviously a medical metaphor; a metaphor which anyone who had never had anything to do with medicine might easily use, but which is specially likely to be used by a man who had lived much in the society of a physician. Before we call such a phrase un-Pauline we must ask:
(1) Is there any passage in the earlier Epistles of St. Paul where he would certainly have used this word “sound,” had he been familiar with it?
(2) Is there any word in the earlier Epistles which would have expressed his meaning here equally well? If either of these questions is answered in the negative, then we are going beyond our knowledge in pronouncing the phrase “sound doctrine” to be un-Pauline.
“Contrary to the sound doctrine.” It sums up in a comprehensive phrase the doctrinal and moral teaching of the Gnostics. What they taught was unsound and morbid, and as a consequence poisonous and pestilential. While professing to accept and expound the Gospel, they really disintegrated it and explained it away. They destroyed the very basis of the Gospel message; for they denied the reality of sin. And they equally destroyed the contents of the message; for they denied the reality of the Incarnation. Nor were they less revolutionary on the moral side than on the doctrinal. The foundations of morality are sapped when intellectual enlightenment is accounted as the one thing needful, while conduct is treated as a thing of no value. Principles of morality are turned upside down when it is maintained that any act which adds to ones knowledge is not only allowable, but a duty. It is necessary to remember these fatal characteristics of this early form of error, in order to appreciate the stern language used by St. Paul and St. John respecting it, as also by St. Jude and the author of the Second Epistle of St. Peter.
St. John in his Epistles deals mainly with the doctrinal side of the heresy, -the denial of the reality of sin and the reality of the Incarnation: although the moral results of doctrinal error are also indicated and condemned. In the Apocalypse, as in St. Paul and in the Catholic Epistles, it is mainly the moral side of the false teaching that is denounced, and that in both its opposite phases. The Epistle to the Colossians deals with the ascetic tendencies of early gnosticism. The Apocalypse and the Catholic Epistles deal with its licentious tendencies. The Pastoral Epistles treat of both asceticism and licentiousness, but chiefly of the latter, as is seen from the passage before us and from the first part of chapter 3 in the Second Epistle. As we might expect, St. Paul uses stronger language in the Pastoral Epistles than he does in writing to the Colossians; and in St. John and the Catholic Epistles we find stronger language still. Antinomian licentiousness is a far worse: evil than misguided asceticism, and in the interval between St. Paul and the other writers the profligacy of the Antinomian Gnostics had increased. St. Paul warns the Colossians against delusive “persuasiveness of speech,” against “vain deceit,” “the rudiments of the world,” “the precepts and doctrines of men.” He cautions Timothy and Titus respecting “seducing spirits and doctrines of devils profane and old wives fables,” “profane babblings” anti teachings that “will eat as doth a gangrene,” “vain talkers and deceivers whose mind and conscience is deceived,” and the like. St. John denounces these false teachers as “liars,” “seducers,” “false prophets,” “deceivers,” and “antichrists”; and in Jude and the Second Epistle of Peter we have the profligate lives of these false teachers condemned in equally severe terms.
It should be observed that here again everything falls into its proper place if we assume that the Pastoral Epistles were written some years later than the Epistle to the Colossians and some years earlier than those of St. Jude and St. John. The ascetic tendencies of Gnosticism developed first. And though they still continued in teachers like Tatian and Marcion, yet from the close of the first century the licentious conclusions drawn from the premises that the human body is worthless and that all knowledge is Divine, became more and more prevalent; as is seen in the teaching of Carpocrates and Epiphanes, and in the monstrous sect of the Cainites. It was quite natural, therefore, that St. Paul should attack Gnostic asceticism first in writing to the Colossians, and afterwards both it and Gnostic licentiousness in writing to Timothy and Titus. It was equally natural that his language should grow stronger as he saw the second evil developing, and that those who saw this second evil at a more advanced stage should use sterner language still.
The extravagant theories of the Gnostics to account for the origin of the universe and the origin of evil are gone and are past recall. It would be impossible to induce people to believe them, and only a comparatively small number of students ever even read them. But the heresy that knowledge is more important than conduct, that brilliant intellectual gifts render a man superior to the moral law, and that much of the moral law itself is the tyrannical bondage of an obsolete tradition, is as dangerous as ever it was. It is openly preached and frequently acted upon. The great Florentine artist, Benvenuto Cellini, tells us in his autobiography that when Pope Paul III expressed his willingness to forgive him an outrageous murder committed in the streets of Rome, one of the gentlemen at the Papal Court ventured to remonstrate with the Pope for condoning so heinous a crime. “You do not understand the matter as well as I do,” replied Paul III: “I would have you to know that men like Benvenuto, unique in their profession, are not bound by the laws.” Cellini is a braggart, and it is possible that in this particular he is romancing. But, even if the story is his invention, he merely attributes to the Pope the sentiments which he cherished himself, and upon which (as experience taught him) other people acted. Over and over again his murderous violence was overlooked by those in authority, because they admired and wished to make use of his genius as an artist. “Ability before honesty” was a common creed in the sixteenth century, and it is abundantly prevalent in our own. The most notorious scandals in a mans private life are condoned if only he is recognized as having talent. It is the old Gnostic error in a modern and sometimes agnostic form. It is becoming daily more clear that the one thing needful for the regeneration of society, whether upper, middle, or lower, is the creation of a “sound” public opinion. And so long as this is so, Gods ministers and all who have the duty of instructing others will need to lay to heart the warnings which St. Paul gives to his followers Timothy and Titus.