Exegetical and Hermeneutical Commentary of 1 Timothy 1:12

And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

12 17. Faithful Ministry. Timothy is further reminded of St Paul’s own Calling and Commission

12. This strong feeling quite accounts for the abruptness with which once again (after many other utterances of his own religious experiences) he claims ‘all the mercy’ and acknowledges ‘all the sin,’ and offers ‘all the service.’ We must omit ‘and,’ reading with R.V. I thank him that enabled me, even Christ Jesus our Lord.

The whole paragraph which follows is the drawing out of all that came into his mind as he wrote the Gospel entrusted to me. The ego at the end of the verse, so emphatic, is ample connexion, especially when the first word of the new sentence is ‘Thanks’: ‘To me even to me; Jesus Christ be praised; He gave me pardon, He gave me work, He gave me strength.’

At the same time this statement of his own case is well fitted to carry on the two thoughts that have been in his mind, (1) the encouragement of Timothy to faithful ministry, (2) the saving and cheering power of the true doctrine compared with the condemning, despairing character of the law.

who hath enabled me ] The aorist tense has the balance of authority here, and refers to the strength given, with and at the time of the commission. I thank him that enabled me, rather than ‘hath enabled me.’

faithful ] i.e. after the time of preparation that followed his Conversion, the years of retirement in Arabia and at Tarsus, a.d. 36 44, he was judged to be ‘trusty,’ ‘trustworthy’; Barnabas ‘brought him to Antioch’ to be a ‘prophet and teacher,’ Act 11:26; Act 13:1, and then the Holy Spirit of Jesus said, ‘Separate me Saul and Barnabas for the work whereunto I have called them,’ Act 13:2.

putting me into the ministry ] Better appointing me for service. The present participle in English gives the exact force of the aorist here. ‘He shewed that He counted me faithful by giving me work.’

As to diakonia, ‘ministering,’ ‘service,’ ‘ministration,’ ‘ministry,’ are used by R.V. in different places; the other passage where ‘service’ is used being Heb 1:14, ‘ministering spirits sent forth to do service for the sake of them that shall inherit salvation.’ We may at any rate say that the noun could not have had, if we go by N. T. usage, so soon the formal meaning ‘ the ministry,’ whatever definiteness the word diakonos, ‘minister, deacon,’ may have now obtained; see note, 1Ti 3:1; Int. pp. 15, 16, 18; App. C.

Fuente: The Cambridge Bible for Schools and Colleges

And I thank Christ Jesus our Lord – The mention of the gospel 1Ti 1:11, and of the fact that it was committed to him, leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained him to leave his career of persecution and blasphemy, and to consecrate himself to the defense and the propagation of the gospel. For all this, though it had required him to give up his favorite projects in life, and all the flattering schemes of ambition, he now felt that praise was due to the Redeemer. If there is anything for which a good man will be thankful, and should be thankful, it is that he has been so directed by the Spirit and providence of God as to be put into the ministry. It is indeed a work of toil, and of self-denial, and demanding many sacrifices of personal ease and comfort. It requires a man to give up his splendid prospects of worldly distinction, and of wealth and ease. It is often identified with want, and poverty, and neglect, and persecution. But it is an office so honorable, so excellent, so noble, and ennobling; it is attended with so many precious comforts here, and is so useful to the world, and it has such promises of blessedness and happiness in the world to come, that no matter what a man is required to give up in order to become a minister of the gospel, he should be thankful to Christ for putting him into the office. A minister, when he comes to die, feels that the highest favor which Heaven has conferred on him has been in turning his feet away from the paths of ambition, and the pursuits of ease or gain, and leading him to that holy work to which he has been enabled to consecrate his life.

Who hath enabled me – Who has given me ability or strength for this service. The apostle traced to the Lord Jesus the fact that he was in the ministry at all, and all the ability which he had to perform the duties of that holy office. It is not necessary here to suppose, as many have done, that he refers to miraculous power conferred on him, but he makes the acknowledgment which any faithful minister would do, that all the strength which he has to perform the duties of his office is derived from Christ; compare Joh 15:5 note; 1Co 15:10 note.

For that he counted me faithful – This is equivalent to saying that he reposed confidence in me. It means that there was something in the character of Paul, and in his attachment to the Saviour, on which reliance could be placed, or that there was that which gave the assurance that he would be faithful. A sovereign, when he sends an ambassador to a foreign court, reposes confidence in him, and would not commission him unless he had reason to believe that he would be faithful. So it is in reference to all who are called by the Redeemer into the ministry. They are his ambassadors to a lost world. His putting them into the ministry is an act expressive of great confidence in them – for he commits to them great and important interests. Hence, learn:

(1) That no one ought to regard himself as called to the ministry who will not be faithful to his Master; and,

(2) That the office of the ministry is most honorable and responsible. Nowhere else are there so great interests entrusted to man.

Fuente: Albert Barnes’ Notes on the Bible

1Ti 1:12

Putting me into the ministry.

The summons to service

I. It was a sign of divine Grace. In Gods abounding grace he found himself not only forgiven, but summoned to service; made a chosen vessel to bear Gods treasure unto the Gentiles. He never ceased to be filled with wonder, that the Lord had counted him faithful, or esteemed him to be worthy of trust; and his highest ambition was to respond to this gracious confidence. For that is one of the best results of being trusted–it develops a sense of responsibility, and appeals to all that is noblest in the nature. Trust your child with some important message, or duty, and he will be more careful over it than over what is trivial. The apostle was put in trust of the gospel; in other words, he was commissioned to make known Gods way of salvation through Christ, and upon him largely rested the responsibility of winning men to God, and then combining them in Christian communities. A higher work could not be sought for than this, and no ambition is more sacred and divine than that which prompts one to pray for it. He speaks expressly of the ministry–the service, as the Revised Version has it–which might vary in form, but had as its essence the doing of something for Jesus Christ. And those who have any experience of this service feel that they need the superabounding grace of God to guide and sustain them in the work to which they have been Divinely called. The oil from the olive tree must flow to the golden candlestick, or the light will die out. The well must be fed from heaven, indirectly through many a hidden channel, or it will soon be exhausted. And of Christ Jesus we may say, All my springs are in Thee. In the law we find restraint, in the Christ we find inspiration.

II. But lest it should be thought that there was any natural innate worthiness of such a trust on Pauls part, he goes on to show that this summons to service came to one who was utterly undeserving.

1. It was like Paul, and therefore another indication of the authenticity of this Epistle, to call prominent attention to what he had been before his conversion. Like David he could say, My sin is ever before me. The remembrance of past sin with Paul was not a source of sorrow only, but it was a source of thanksgiving. It was something like one of those wonderful clouds we see at sunset. At first it looms ominously on the horizon, as if the blackness of darkness were resting on the distant hill, but at last the sunlight streams forth, the edges of the cloud become dazzlingly bright, and soon the whole is suffused with purple, and crimson, and gold; the dark cloud is glorified, and we feel the evening would have lost half its beauty if the cloud had not been there. Pauls description of his previous career is painted in colours black enough. Let the thought of that infinite love lead you to repentance, lest you be found at last not only to have disobeyed Divine law, but to have rejected Divine mercy.

2. It was not with a desire to lessen the enormity of his guilt that he adds, I obtained mercy, because I did it ignorantly in unbelief. Paul was a persecutor, not because he was indifferent to the claims of God, but because in his ignorance he thought he ought to do many things contrary to the name of Jesus.

III. Finally, it is evident that Divine grace which gave the call and forgave the sinner, had as its signs in the heart of the convert–faith and love. The grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus–that is, they found their sphere of action in Christ. It was not merely that the former persecutor was led to see the transcendent excellence of Jesus, but such faith in Him, such love towards Him were aroused in his heart, that the persecutor became the apostle, who said, The love of Christ constraineth us. (A. Rowland, LL. B.)

Ministers thankful for their office

I. Christ furnishes men for the ministry. This Paul more than intimates in the words of the text. And everywhere in the New Testament, ministers are represented as the servants and ambassadors of Christ, and as his peculiar, ascension gifts to the Church. Hence we may justly consider Christ as forming and qualifying, as well as authorizing, all His own ministers, in every age of the Church. Thus a good capacity, a good education, and a good heart, are the noble qualifications which Christ bestows upon those whom He raises up, and employs in the sacred work of the gospel ministry.

II. Reasons why the ministers of Christ are thankful for their office.

1. The ministerial office bears a favourable aspect upon a life of religion and vital piety. His duty carries him among lively Christians, among mourning saints and distressed sinners; where the beauties of religion, the worth of souls, and the presence of God, serve to solemnize his mind and to warm his heart with devout and heavenly affections. Besides all this, the peculiar difficulties which attend his office yield him a fair opportunity of improving his mind in some of the most amiable of the Christian graces.

2. The ministers of Christ are thankful for their office because it gives them peculiar advantages to enrich their minds with useful and Divine knowledge. A man might be as great a metaphysician as Locke, as great a philosopher as Newton, as great a naturalist as Solomon, and yet, in point of the noblest knowledge, fall far below the apostle Paul, who understood the deep things of Divine revelation, which alone can explain all the works and ways of the Supreme Being. His business therefore requires him to extend his researches to matters of a higher nature, and of more importance, than those which employ the attention of the sons of science; and so affords him a happy opportunity of feeding his mind with the same glorious truths which angels now desire to look into, and which all holy beings will for ever contemplate, with growing ardour and delight. And this is a good reason why he should be thankful for his office.

3. A greater reason is, that it opens before him the largest sphere of usefulness. It belongs to his office to strengthen the cords of civil society, by condemning vice, by inculcating virtue, and by enforcing the righteous laws of man from the Word of God and the motives of eternity. And it is a part of his duty to attend to the rising hopes of his flock, and instil into their young and tender minds the first principles of virtue and wisdom; which lay the broadest foundation for peace and harmony among families, among societies and larger communities. But his widest sphere of usefulness lies in that Divine authority with which he is invested, to bear the messages of God to men, and teach them those great and important truths by which they may become wise to salvation. By virtue of this authority Paul become so extensively useful in the first age of Christianity.

4. Their work is of such a nature as to carry its own present and future reward with it. The ministers of Christ receive no inconsiderable reward as they go along, before their labours and their lives are ended.

III. reflections:

1. The office of the ministry is the most desirable office in the world. This is a true saying, if a man desire the office of a bishop, he desireth a good work.

2. The ministerial office needs no foreign aid to recommend itself to those who are qualified for it. Some are ready to apprehend that the ministry would soon become vacant if it should once unhappily lose the protection and support of the civil power.

3. The ministerial office is no burden to the people. One, who calls himself a moral philosopher, undertakes to prove in the face of stubborn fact, that the people of Israel were utterly unable to support their expensive priesthood. And many, at this day, seem to have the same opinion concerning the ministers of Christ.

4. The ministers of the gospel ought to give themselves wholly to the duties of their office.

5. The ministers of the gospel should cheerfully submit to that state of self denial, in which the nature of their office requires them to live.

6. Christ has laid His ministers under the most endearing obligations to be faithful in their office.

7. It is a privilege to hear, as well as to preach the gospel. It is a privilege of the Gentiles to hear Paul, as well as a privilege of Paul to preach to the Gentiles. (N. Emmons, D. D.)

The attractions of the Christian ministry

It was a wise proverb that the king of Israel quoted to a boastful Syrian invader, when he said, Let not him that girdeth on his harness boast himself as he that putteth it off. Our text is not the boastful exultation of an untried soldier, but rather the calm, joyful expression of the gratitude of a veteran. He had faced the angry eyes of those who at Damascus regarded him as a heretic, because he had seen more light than they. The estimate which a man of such experiences puts upon his vocation, after a trial covering about thirty years, is worthy of careful consideration. Paul was thankful for the privilege of these thirty years in the ministry of Gods dear Son. Let us consider some of the attractions of the Christian ministry. It is not forgotten that earnest, scholarly and religious men are needed in all the ministries of human life. We may, perhaps, best set forth our theme by an examination of the grounds of our satisfaction and joy in the ministry of Jesus Christ.

I. The characteristics of the gospel. Paul had zeal and joy in his work because he knew he was presenting a religion which is the outcome of–

1. A Divine revelation. God has spoken. Paul went forth, not with a Bible, but with the Word of God.

2. A system of Divine power: not a philosophy, a guess, a theory to be entertained; but a life, a present working of a Divine energy in the soul.

3. The remedial character of the gospel gives zeal and joy to those who preach it.

4. The historic connections of Christianity have given and now give impulse to zeal and joy to those who are set for its defence. This thing was not done in a corner. Christianity is no beggar in the world of thought, asking for recognition, but a system rooted firmly in the soil of human history, and bearing fruits of which its adherents need never speak with hesitation.

5. Its power to satisfy the wants of the human soul.

II. The attractions of the work itself.

1. Our contact with good men. In religious and charitable work, much of our time is spent in contact and converse with the excellent of the earth.

2. The affectionate regard in which we are held by our people.

3. The opportunity afforded for the growth of character.

4. The opportunities afforded in the ministry for the cultivation of scholarship.

III. The crown set before us. The work of the Christian ministry is not completed on earth. Allow me to conclude with a few words of fraternal exhortation as to the claims of this work and the kind of men that are required in it. And need I say that, first of all, men are wanted of an unworldly spirit. The spirit that was in Agassiz when he said, I have no time to make money, is that needed in the ministry of reconciliation. Again, the ministry needed calls for men of good common sense, and a good stock of it. Finally, the times demand in the Christian ministry men of solid learning. (T. F. Burnham.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. I thank Christ] I feel myself under infinite obligation to Christ who hath strengthened me, , who hath endued me with various miraculous gifts of his Holy Spirit, and put me into the ministry, , the deaconship, the service of mankind, by preaching the Gospel, for that he counted me-he knew that I would be, faithful to the charge that was delivered to me.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Here St. Paul expresses his most humble and solemn thanks to Christ for his rich favour in calling him to the high office of all apostle, for by

the ministry that is to be understood; and it is so called by way of excellence, it being the most glorious and Divine ministry that ever was established in the church: and he ascribes to our Saviour the praise of all that he performed in the faithful discharge of it. He saith:

Christ enabled me, that is, endowed him with fidelity, zeal, courage, and all otber qualifications requisite for that honourable and difficult ministry, 2Co 3:5,6. The end of that sacred ministry was, to enlighten and reform the world from superstition, and that vicious and vain conversation that was so pleasing to carnal men, to abolish those corrupt customs that had taken such deep root, and to plant the truth that comes from above, and to publish a holy law so opposite to corrupt nature. This work was opposed by the craft and cruelty, the artifice and violence, of the powers of darkness, in conjunction with the perverted world; and the glory of the apostles resisting such enemies is entirely due to Christ. He adds, as a motive of his thankfulness, that Jesus Christ

counted him faithful, which is an evident proof that he intends that he made him faithful. His faithfulness was not the cause or motive, but the fruit and effect, of the grace of God in calling him to the ministry. This he expressly declares, 1Co 7:25, hath obtained mercy to be faithful. If our Saviour had only discovered his fidelity, without bestowing that grace upon him, there had not been a reason of such affectionate thanksgiving; for that always supposes some favour and benefit received.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. The honor done him in havingthe Gospel ministry committed to him suggests the digression to whathe once was, no better (1Ti 1:13)than those lawless ones described above (1Ti 1:9;1Ti 1:10), when the grace of ourLord (1Ti 1:14) visited him.

Andomitted in most(not all) of the oldest manuscripts.

I thankGreek,“I have (that is, feel) gratitude.”

enabled methe sameGreek verb as in Ac 9:22,”Saul increased the more in strength.” An undesignedcoincidence between Paul and Luke, his companion. Enabled me,namely, for the ministry. “It is not in my own strength that Ibring this doctrine to men, but as strengthened and nerved by Him whosaved me” [THEODORET].Man is by nature “without strength” (Ro5:6). True conversion and calling confer power [BENGEL].

for thatthe mainground of his “thanking Christ.”

he counted me faithfulHeforeordered and foresaw that I would be faithful to the trustcommitted to me. Paul’s thanking God for this shows that themerit of his faithfulness was due solely to God’s grace, not to hisown natural strength (1Co 7:25).Faithfulness is the quality required in a steward (1Co4:2).

putting me intoratheras in 1Th 5:9, “appointingme (in His sovereign purposes of grace) unto the ministry” (Ac20:24).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And I thank Jesus Christ our Lord, c. l The subject matter of this thanksgiving being the apostle’s call to the ministry of the word, and his furniture and fitness for it, shows, that while others were fond of being teachers, and called doctors of the law, he esteemed it an high honour and special favour bestowed upon him, that he was a preacher of the Gospel and that all his gifts and abilities for it were not of himself, nor from men, but were owing to the free grace of God, and favour of Christ; wherefore he gloried not in them, as if he had not received them, but gives Christ the glory of them, and thanks to him for them;

who hath enabled me; who gave him all his abilities for the preaching of the Gospel, and all that strength to perform the various parts of labour and service he was called unto, and all that firmness, resolution, and fortitude of mind he was endued with, to bear and suffer what he did for the sake of Christ and his Gospel.

For that he counted me faithful; not that he was so antecedent to the grace and gifts bestowed on him by Christ, or that Christ foresaw that he would be so, and therefore chose him for his service; but he counted him faithful, having made him so by his grace, and thus he kept him; faithfulness being a necessary requisite and qualification for a Gospel minister, he having a great trust committed to him, being made a steward of the manifold grace and mysteries of God:

putting me into the ministry. The ministry of the word, the work of the ministry, or preaching of the Gospel, the dispensation or administration of it to the sons of men; this he did not thrust himself into, nor take this honour to, and of himself; nor was he put into it by men, but was chosen to it of God, and called unto it by the Spirit, and was placed in it by Christ himself, who in person appeared to him, and made a minister of him; see Ro 1:1

Ac 13:2. The Arabic and Ethiopic versions read, “his ministry”, the ministry of Christ.

Fuente: John Gill’s Exposition of the Entire Bible

Perverters Reproved.

A. D. 64.

      12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;   13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.   14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.   15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.   16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.   17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

      Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ’s work to put men into the ministry, Act 26:16; Act 26:17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ’s work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ’s putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ’s ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

      II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

      1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1. He made havoc of the church, Acts viii. 3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God’s prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Act 22:4; Act 26:10; Act 26:11.

      2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

      (1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master’s will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God’s threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: “But I obtained mercy, I a blasphemer,” c.

      (2.) Here he takes notice of the abundant grace of Jesus Christ, &lti>v. 14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (v. 15): This is a faithful saying, c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14. He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13. His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, c., Act 9:1Act 9:2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph. iii. 8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. xi. 5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

      (3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

      [1.] For the encouragement of others to repent and believe (v. 16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39.

      [2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God’s goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, c. God’s gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. vii. 9. He is immortal, and the original of immortality he only has immortality (1 Tim. vi. 16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1 Tim. vi. 16. He is the only wise God (Jude 25); he only is infinitely wise, and the fountain of all wisdom. “To him be glory for ever and ever,” or, “Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do,” Rev 5:12; Rev 5:13.

Fuente: Matthew Henry’s Whole Bible Commentary

I thank ( ). “I have gratitude to.” Common phrase (Lu 17:9), not elsewhere in Paul.

That enabled me ( ). First aorist active articular participle of . Late verb, but regular Pauline idiom (Rom 4:20; Phil 4:13; Eph 6:10; 1Tim 1:12; 2Tim 4:17).

Appointing me to his service ( ). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1Cor 3:5; 1Cor 12:18; 1Cor 12:28; 2Cor 3:6; 2Cor 4:1; Col 1:23; Col 3:7; 1Tim 4:6; 2Tim 4:5; 2Tim 4:11).

Fuente: Robertson’s Word Pictures in the New Testament

Hath enabled [] . An unclassical word, found in Paul and Acts. See Act 9:22; Phi 4:13. Three times in the Pastorals. Counted [] . A common Pauline word.

Putting [] . Better appointing. The participle defines counted me faithful. He counted me faithful in that he appointed, etc.

Into the ministry [ ] . Better, appointing me to his service. The conventional phrase “the ministry” gives a wrong impression. The term is general, covering every mode of service, either to God or to men. Diakonoi ministers is used of the secular ruler, Rom 13:4. See also 1Co 12:5; 1Co 16:15; 2Co 3:7, 8; Eph 4:12, and on minister, Mt 20:26.

Fuente: Vincent’s Word Studies in the New Testament

1) “And I thank Christ Jesus our Lord,” (charin echo christo iesou to kurio hemon) “I have or hold thanks to Christ Jesus the Lord.” Paul was thankful for the ministry into which God had called and placed him. Gal 1:15-16.

2) “Who hath enabled me,” (to endunamosanti) “To the one empowering me,” Php_4:13; Joh 15:5; 2Co 12:9.

3) “For that he counted me faithful,” (hoti pistin me egesato) “Because he deemed me faithful” trustworthy, as a steward; 1Co 4:2.

4) “Putting me into the ministry;” (themenos eis diakonian) “Putting, placing, or setting me into the common ministry or deaconship.” The term rendered ministry,” from which the word deacon derives, refers to the general sense of Paul’s broader labors, inclusive of his teaching ministry, debating ministry, gospel preaching ministry, fund-raising service, and even his tent making for needed personal livelihood. In a more restricted and overriding sense, however, it was ” to testify the gospel of the grace of God,” announced at-his calling, Act 20:24.

Fuente: Garner-Howes Baptist Commentary

12 I give thanks Great is the dignity — of the apostleship, which Paul has claimed for himself; and he could not, looking at his former life, be accounted at all worthy of so high an honor. Accordingly, that he may not be accused of presumption, he comes unavoidably to make mention of his own person, and at once frankly acknowledges his own unworthiness, but nevertheless affirms that he is an Apostle by the grace of God. But he goes further, and turns to his own advantage what appeared to lessen his authority, declaring that the grace of God shines in him so much the more brightly.

To our Lord Jesus Christ When he gives thanks to Christ, he removes that dislike towards him which might have been entertained, and cuts off all ground for putting this question, “Does he deserve, or does he not deserve, so honorable an office?” for, although in himself he has no excellence, yet it is enough that he was chosen by Christ. There are, indeed, many who, under the same form of words, make a show of humility, but are widely different from the uprightness of Paul, whose intention was, not only to boast courageously in the Lord, but to give up all the glory that was his own. (17)

By putting me into the ministry. Why does he give thanks? Because he has been placed in the ministry; for thence he concludes that he hath been, accounted faithful Christ does not receive any in the manner that is done by ambitious (18) people, but selects those only who are well qualified; and therefore all on whom he bestows honor are acknowledged by us to be worthy. For is it inconsistent with this, that Judas, according to the prediction, (Psa 109:8) was elevated for a short time, that he might quickly fall. It was otherwise with Paul, who obtained the honor for a different purpose, and on a different condition, when Christ declared that he should be

“

a chosen vessel to him.” (Act 9:15.)

But in this manner Paul seems to say that faithfulness, by which he had been previously distinguished, was the cause of his calling. If it were so, the thanksgiving would be hypocritical and contradictory; for he would owe his apostleship not only to God, but to his own merit. I deny, therefore, that the meaning is, that he was admitted to the rank of an apostle, because God had foreseen his faith; for Christ could not foresee in him anything good but what the Father had bestowed on him. Still, therefore, it continues to be true,

“

Ye have not chosen me, but I have chosen you.” (Joh 15:16.)

On the contrary, he draws from it a proof of his fidelity, that Christ had made him an Apostle; for he declares that they whom Christ makes Apostles must be held to be pronounced faithful by his decrees.

In a word, this judicial act is not traced by him to foreknowledge, but rather denotes the testimony which is given to men; as if he had said, “I give thanks to Christ, who, by calling me into the ministry, has openly declared that he approves of my faithfulness.” (19)

Who hath made me powerful He now introduces the mention of another act of the kindness of Christ, that he strengthened him, or “made him powerful.” By this expression he does not only mean that he was at first formed by the hand of God, so as to be well qualified for his office, but he likewise includes the continued bestowal of grace. For it would not have been enough that he was once declared to be faithful, if Christ had not strengthened him by the uninterrupted communication of aid. He acknowledges, therefore, that he is indebted to the grace of Christ on two accounts, because he was once elevated, and because he continues in his office.

(17) “ Mais de se demettre de toute gloire, et recognoistre a bon eseient son iudignite;” — “But to part with all glory, and to acknowledge sincerely his own unworthiness.”

(18) “ Christ ne fait pas comme les hommes, lesquels par ambition mettent des yens en un estat, sans regarder quay et commet;” — “Christ does not act like men, who, through ambition, put persons into an office, without considering what or how.”

(19) “Here is Paul, who was slandered by many people, as we see that there are always dogs that bark against God’s servants, aiming at nothing but to bring them into contempt, or rather to make their doctrine be despised and abhorred. Wishing to shut the mouths of such people, Paul says that he is satisfied with having the authority and warrant of Christ. As if he had said, ‘Men may reject me, but it is enough that I am declared to be faithful by him who has all authority in himself, and who, being the heavenly Judge, hath pronounced it. When he put me into that office, he declared that he reckoned me to be his servant, and that he intended to employ me in preaching his gospel. That is enough for me. Let men contrive and calumniate as much as they may, provided that I have Christ on my side, let men jeer at me, it will be of no avail; For the decision pronounced by the Lord Jesus Christ can never be recalled.’ Thus we see what was Paul’s intention, namely, that he does not here mean that Christ foresaw in him anything as the reason why he called him to so honorable an office, but only that, by putting him into it, he declared and made it evident to men, that he intended to make use of him.” — Fr. Ser.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

1Ti. 1:12. He counted me faithful.For the very reason that he had been a blasphemer and a persecutor and injurious, the Jerusalem Christians looked askance at him when he was introduced as a brother; Ananias at Damascus thought his penitence a ruse, and Paul himself does not complain of the mistrust (Act. 22:19); but the grace of God that treats him as trustworthy fills him with thankfulness.

1Ti. 1:13. A blasphemer.In the general acceptation of the word. He was one who would say vehemently, Jesus anathema! (1Co. 12:3). To revile the name of Christas the martyrs were asked to dowas to blaspheme. A persecutor.Lit. one who pursues another. And injurious.One who does not content himself with an anathema, but proceeds to personal violence. I did it ignorantly in unbelief.The Saviour had intimated that blind rage would confuse the murder of men whose only crime was belief in Christ with a sacrifice to God. Our Lord does not regard ignorance as sufficient excuse, but asks that the ignorant be forgiven (Luk. 23:34). So St. Paul says he obtained mercywas dealt with leniently.

1Ti. 1:14. And the grace and love.The full sense is: [And not only was I pardoned,] but the grace of our Lord so superabounded [beyond my deserts] that I was also brought to believe in and love Jesus Christ whom I had blasphemed (Blomfield).

1Ti. 1:15. This is a faithful saying.R.V. Faithful is the word. This expression, with variations, occurs five times in the Pastoral epistles, and probably was used in a liturgical manner. Compare 1Ki. 10:6; Rev. 21:5; Rev. 22:6. Of all acceptation.An excellent translation (Ellicott). Came into the world to save sinners.Not to be limited to the senseHis mission in life was to rescue sinners. Many scriptures remind us that the purpose was not formed when Christ found Himself surrounded by sinners, but before. Of whom I am chief.To explain away the force of this expression is seriously to miss the strong current of feeling with which even in terms of seeming hyperbole the apostle ever alludes to his conversion and his state preceding it (Ellicott).

1Ti. 1:16. Howbeit for this cause I obtained mercy.The howbeit is the same word as but in 1Ti. 1:13, which the R.V. gives as here. It marks the contrast between the apostles own judgment on himself and the mercy which God was pleased to show him.

1Ti. 1:17. Immortal.R.V. incorruptible: an epithet only found in union with God in Rom. 1:23, besides this place. The only wise God.R.V. drops wise, on the overwhelming authority of the MSS.

MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 1:12-17

The Distinguished Honour of the Service of God

I. Supplies a ground for devout thankfulness.I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry (1Ti. 1:12). So far from boasting of the honour conferred upon him in being a minister of the gospel, the apostle attributes it all to the goodness of God, and is full of devout gratitude. He would have been in the same position as the false teachers he exposes but for the grace of God. His fidelity in his apostleship he does not regard as of himself, but as the result of the imparted strength of God: if he was faithful in his stewardship, it was God who made him so, and for this he gives thanks.

1. Remembering the mercy shown to the most notorious of sinners. Who was before a blasphemer, a persecutor, and injurious: but I obtained mercy (1Ti. 1:13). Paul not only himself blasphemed the sacred name of Jesus, but persecuted others, compelling them to do the same, and took a wanton and insolent delight in violence and in outraging the feelings of others. He does not refer to his past sins by way of boastthis is the most besotted form of self-glorying; nor to excuse himself for his ignorance and unbelief; but to exalt the mercy of God, which, notwithstanding his outrageous wickedness, found him out and pardoned him. In John Bunyan, writes Guthrie, God calls the bold leader of village reprobates to preach the gospela blaspheming tinker to be one of Englands famous confessors. From the deck of a slave ship he summons John Newton to the pulpit, and by hands defiled with mammons foulest and most nefarious traffic brings them that were bound out of darkness, and smites adamantine fetters from the slaves of sin. In Paul, the apostle of the Gentiles, He converts Christs bitterest enemy into His warmest friend: to the man whom a trembling Church held most in dread she comes to owe, under God, the weightiest obligations. How much better for these three stars to be shining in heaven than quenched in the blackness of darknessbetter for the good of mankind, better for the glory of God!

2. Recognising the abundant outflow of Divine grace. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus (1Ti. 1:14). The grace of God was so abundant that the remembrance of his past sins was effaced and their guilt forgiven: the unbelief which had blinded his mind was replaced with the bright vision of faith in Christ Jesus, and the hatred which prompted his cruelty towards the Church, with love. Grace will not be confined, for Gods goodness cannot be exhausted. He is rich enough for all. Gods mercy is both free and rich, both bountiful and plentiful, bursting forth round about, round about all ages, round about all nations, round about all sorts, surrounding all those rounds, and with surplus and advantage overflowing all. Not only an abounding grace, abounding unto all, to the whole world, but a grace superabounding, that, if there were more worlds, grace would bring salvation unto them all (R. Clerke).

3. Declaring the universal blessedness of Christs advent. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners (1Ti. 1:15). The advent of Christ into the world means blessing to all in it; and the purpose of His advent to save sinners is so well authenticated by experience as to merit the unreserved acceptance of all. It is impossible to exaggerate the importance of either the advent or its purpose. It is not without good reason, says Bengel, that the name Christ is sometimes put before Jesus. From the Old Testament point of view progress is made from the knowledge of Christ to the knowledge of Jesus: from the New Testament point of view the progress is from the knowledge of Jesus to the knowledge of Christ. As the condemned man believes first the kings favour to all humble suppliants before he believes it to himself, so the order is, not to look to Gods intention in a personal way, but to His complacency and tenderness to all repentant sinners. This was St. Pauls method, embracing by all means that great and faithful saying Jesus came to save sinners before he ranked himself in front of those sinners.

II. Bestowed upon a notorious sinner as typical of the compassion extended to all.Of whom I am chief. Howbeit for this cause I obtained mercy for a pattern to them who should hereafter believe on Him to life everlasting (1Ti. 1:16). If Paul, the chief of sinners, obtained mercy, so may all othersfrom the same source and on the same terms. The worst need not despair: the most abandoned may be recovered. You have heard of stereotype-printing. When the types are set up, they are cast, made a fixed thing, so that from one plate you can strike off hundreds of thousands of pages in succession, without the trouble of setting up the types again. Paul says, That I may be a plate never worn out, never destroyed, from which proof-impressions may be taken to the very end of time. What a splendid thought that the apostle Paul, having portrayed himself as the chief of sinners, then portrays himself as having received forgiveness for a grand and specific endthat he might be a standing-plate from which impressions might be taken for ever, that no man might despair who had read his biography! (Dr. Cumming).

III. Calls forth a fervent ascription of praise and adoration to the bountiful Giver of all good.Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen (1Ti. 1:17). A vehement exclamation of gratitude, of lofty admiration, of adoring awe. God is the King of all the ages, and in the process of time the typical significance of the conversion of a man like Paul can be fully realised. How different his conceptions of the duration of God from the fanciful and misleading ons of the Gnostic heresy, and of the character of God, who alone has immortality in and of Himself, underived from any, and in His very nature is invisible, in opposition to the intermediate deities of the Gnostic dreamer! The Divine wisdom renders foolish and condemns as vanity all the wisdom of men. The thought of eternity, terrible as it is to unbelievers, is delightful to those assured of grace. Calvin well says: God alone is worthy of all glory; for while He scatters on His creatures in every direction the sparks of His glory, still all glory belongs truly and perfectly to Him alone. There is no glory but that which belongs to God.

Lessons.

1. It is an unspeakable honour to be a servant of God.

2. It is impossible to estimate the results of the conversion of one sinner.

3. Praise should be offered to God continually.

GERM NOTES ON THE VERSES

1Ti. 1:12-14. Ministerial Responsibility

I. Should be thankfully acknowledged as a proof of the Divine favour (1Ti. 1:12).

II. Should be contrasted with a former life of disobedience and unbelief (1Ti. 1:13).

III. Should be used to magnify the abundant grace of God (1Ti. 1:14).

1Ti. 1:15. The Grand Purpose of the Redeemers Advent.

I. A most stupendous fact.Christ Jesus came into the world.

II. A most gracious design.To save sinners.

III. A most appropriate estimation.A faithful saying worthy of all acceptation.W. T.

The Essential Truth.

I. The saying.Christ came not to teach, not as an example merely, but to die.

II. What is said of it.

1. A faithful saying.

2. Worthy of all acceptationHomiletic Monthly.

The Chief of Sinners.Of whom I am chief. Every true Christian should feel that he is the chief of sinners

I. Because he knows himself better than he knows any other man.

II. Because he judges himself by a different standard than other men.

III. Because conscience is more enlightened and more tender.

IV. Because he labours more earnestly to subdue his native depravity.

V. Because he lives in closer fellow-with God.G. Brooks.

1Ti. 1:16. St. Paul a Pattern of the Long-suffering of God.

I. The mercy Paul obtained.

II. The cause for which he obtained it.E. Cooper.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2.

EXAMPLE OF SOUND DOCTRINE. 1Ti. 1:12-17

Text 1:1217

12 I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service; 13 though I was before a blasphemer and a persecutor, and injurious: Howbeit I obtained mercy, because I did it ignorantly in unbelief; 14 and the grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 15 Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief: 16 howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all His longsuffering for an ensample of them that should thereafter believe on him unto eternal life. 17 Now unto the King eternal, immortal, invisible, the only God be honor and glory for ever and ever. Amen.

Thought Questions 1:1217

23.

Please be able to relate this section with the whole chapter. How do 1Ti. 1:12-17 relate to what has proceeded and what follows?

24.

In what way did Christ enable Paul to enter His service?

25.

In what sense did Christ count Paul faithful? Refer to 1Ti. 1:12.

26.

Define each of the three words in 1Ti. 1:13.

27.

Is Paul saying in 1Ti. 1:13 b that he was saved in his ignorance? If not, what is he saying?

28.

Just how is the word grace to be understood as in 1Ti. 1:14?

29.

Show the relationship between the three words: grace, faith, and love, as in 1Ti. 1:14.

30.

Why refer to the statement in 1Ti. 1:15 as a faithful saying?

31.

Give the meaning of the word chief as here used by Paul.

32.

Paul gives two reasons for his obtaining mercy, one in 1Ti. 1:13, and one in 1Ti. 1:16; explain the one in 1Ti. 1:16.

33.

Pauls conversion should be a great encouragement to allWhy?

34.

Define three characteristics of God as found in 1Ti. 1:17.

Paraphrase 1:1217

12 Now I thank Christ Jesus our Lord; who strengthened me for preaching it (the glorious gospel), by bestowing on me the gifts of inspiration and miracles, because he knew that I would be faithful to my trust, when he appointed me to the apostleship;
13 Who was formerly a defamer of him and of his doctrine, and a persecutor of his disciples, and an injurious person in my behaviour towards them. But I received pardon because I acted from ignorance, being in a state of unbelief, and fancying that I was doing God service.
14 And in thus pardoning me, and making me his apostle, the goodness of our Lord hath super-abounded toward me, accompanied with the faith and love which is required by Christ Jesus, but in which I was greatly deficient formerly.
15 This saying is true, and worthy of cordial and universal reception, that Christ Jesus came into the world to save sinners, of whom, on account of my rage against Christ and his disciples, I reckon myself the chief; I mean of those who have sinned through ignorance.
16 However, though my sin was great, for this cause I received pardon, that in me, the chief of those who sin through ignorance, Jesus Christ might show forth the greatest clemency in forgiving offenders, for an example of mercy to encourage them who should in future ages repent and believe on him, in order to obtain everlasting life,
17 Now, ravished with the goodness of God, in making me an example of pardon for the encouragement of future penitents, I say, to the Ruler of the ages, who is immortal and invisible to the wise God above, be honour and glory, for ever and ever. Amen.

Comment 1:1217

As Donald Guthrie has stated, This section appears to be a digression . . . but it is not. Paul has said that the end of the charge was love out of a pure heart, and a good conscience and faith unfeigned. These qualities Paul obtained from the Good News or the Sound Doctrine. Timothy can now present to these law teachers an example of the results of the right use of the Law and the Gospel. Paul is saying, If Christ can change me, and He did, then He can change anyone; preach it! Cease dabbling in law speculation.

1Ti. 1:12. The gratitude of the Apostle is genuine. The enabling power of Christ and God are a favorite theme of Pauls letters. He is to say: I am what I am because of the grace of God(1Co. 15:10), My grace is sufficient for thee. (2Co. 12:9), I can do all things through Christ who strengtheneth me. (Php. 4:13)

As to just where and when and how Christ enabled Paul, we need but refer to the place nigh unto Damascus. There are three records of this event: (Act. 9:1-43; Act. 22:1-30; Act. 26:1-32). Perhaps the order of names in this verse is significant: Christ, which means the anointed of God, Jesus, which means Saviour, Our Lord, which means Sovereign. This is the one who is well able to enable. How could Paul be counted faithful before he was converted? We understand this word to mean trustworthy as here used. Christ knew the character of Paul from the time of his birth (Gal. 1:15). It was because of this dependable quality that he called him. Because of his sin Paul felt unworthy to be called or counted trustworthy. How wonderously precious must Christ have been to Paul that he could thank Him for calling him into a life of privation, imprisonment and death. And yet he was glad to share in this service.

1Ti. 1:13. Here is an elaboration of the reason for the thankfulness. Paul says of himself that he was: a blasphemer i.e. one who speaks againstand this he did openly and often; a persecutorhe not only spoke against Jesus himself but in his persecution he strove to make others blaspheme (Act. 26:11). To summarize his evil work he says he was injurious or a violent, insolent man. He was the most loathsome of men. Still speaking of his appointment to the service of Christ, Paul uses the word mercy. He says he obtained mercy because he did all that he did against Christ in ignorance and unbelief. He was unlike his countrymen who had access to the knowledge of Jesus as their Messiah. He was unlike some who refused to believe in spite of the evidence. Is not Pauls word applicable to all who obtain mercy? It is only when we are informed and believe, that we are granted mercy.

1Ti. 1:14. What is called mercy in 1Ti. 1:13 is called grace in 1Ti. 1:14. Of course the emphasis in 1Ti. 1:14 is upon the unmerited favor shown to Saul of Tarsus. In 1Ti. 1:13 the thought of meeting the need of Saul is in the forefront with the use of the word mercy. Where sin abounded, (as in the life of Paul), so grace did abound more exceedingly (Rom. 5:20). The love and confidence Christ had for Paul overflowed, and received in kind. Paul responded with faith and love for the one who so loved and trusted him. In it all was a deep awareness of his own unworthiness.

1Ti. 1:15. It might be well to say just here that the expression: Faithful is the saying, seems to be the preface to a statement used in Pauls day which Paul here adapts to his purpose. There are five such Faithful sayings in the Pastorals. They are found in: 1Ti. 3:1; 1Ti. 4:8-9; 2Ti. 2:11-13; Tit. 3:4-8 a; and here in 1Ti. 1:15, We might refer to these five sayings as slogans or axioms. They were current and very popular in Pauls day. Such sayings summed up The Faith, The saying in 1Ti. 1:15 expresses the very heart of the gospel (Cf. 1Co. 15:1-4). Paul calls Timothy to recall this reliable saying and relate the apostle to it, Christ came to save sinners. He saved me, and I indeed was the chief of sinners, so deeply in need of saving, There is much to be said to present day application of this grand statement. We are sorely tempted to become homiletical instead of exegetical.

1Ti. 1:16. Here we are introduced to another reason for the mercy shown to Paul. 1Ti. 1:13 attributes Gods grant of mercy to ignorance and unbelief on the part of Paul. 1Ti. 1:16 attributes the purpose of mercy to the presenting of an example to the world of Gods longsuffering. Paul is saying that what happened to him is a sketch of what could happen to anyone. The power of Christ is seen in Paul. No one is too sinful, or too stubborn, or too ignorant to receive mercy. Paul was to demonstrate this in his own preaching. He came to know it was true as he saw barbarians converted to Christ and by Christ. Pauls experience gives the bold outline of Gods Power and Mercy. The personal details will be different as each person fills them in to complete the picture of his own life experience with Christ. Pauls Damascus encounter will ever remain the outline sketch of Gods infinite mercy.

1Ti. 1:17. A spontaneous expression of joy and adoration is so typically Pauline. The past three verses are cumulative in their feeling; a climax is reached at the end of verse sixteen, hence the doxology of 1Ti. 1:17 is a natural response.

God is the king of agesall ages. In the context we might say that He is also the Saviour of all men of all ages. All the qualities of God here described should be associated with the thought of His providing salvation in Christ. Notice: He is king, therefore able to save. He is ruler over all men of all ages and hence can save all of them; He is not subject to corruption; He shares His nature with man and thus gives him an eternal salvation; He is invisible to mortal eye; He is of Spirit-quality thus superseding this temporal sphere. God is the only one who could and does save; to Him we ascribe all honor and adoration without end. Amen.

Fact Questions 1:1217

18.

How does this section develop the purpose of the charge?

19.

Discuss the subjective and objective aspects of Christs enabling power with Paul.

20.

How are we to understand the word faithful as used in 1Ti. 1:12?

21.

Give the meaning of the three words used to describe Paul in 1Ti. 1:13.

22.

Explain the relationship of ignorance and mercy.

23.

In what sense did grace super-abound?

24.

In what way was Paul chief of sinners?

25.

State five ways in which Paul is an example to all who would be saved?

Fuente: College Press Bible Study Textbook Series

(12) And I thank Christ Jesus our Lord, who hath enabled me.Better rendered, who hath given me strength within. The ancient authorities here are divided; the majority omit the first word of the verse, the connecting and. With or without this word, the sense is much the same; for on the words, the gospel . . . committed to my trust, the Apostle pauses, overwhelmed with the flood of grateful memories which such a thought let loose. How I thank God, wrote St. Paul, who hath strengthened me within, with this power to bear witness to my Master!me of all persons, who was once a blasphemer of His royal name! What an example Iyour teacher, the founder of this Church of Ephesusam of the transforming grace of the gospelof its sweet, mighty power to forgive sins. It was the thought of the great love, passing understanding, of the tender, pitiful mercy which suffered so wondrous a trust to be committed to the charge of such a sinner, that called forth the ejaculation of deep thankfulness we read in the twelfth and following verses.

If we ask more particularly respecting the exact way in which Jesus Christ enabled, or strengthened St. Paul within, we must think of his strange power of winning men to his Masters side; we must remember his miraculous gifts over disease and even death; and last, but not least, that strength of endurance, that brave, sweet patience which made his life of suffering borne for Christ so beautiful, so touching, an example for men.

For that he counted me faithful.The All. seeing, knowing from the beginning that St. Paul would continue steadfast and true, selected him as His chosen vessel to bear His name and the glad news of His salvation into many lands.

It is observable, however, that this very faithfulness, this unflinching steadfastness, which seems to have been the reason why the Lord chose him for his great work, St. Paul, in a well-known and remarkable passage, refers to as a gift of grace which he had obtained in mercy of the Lord (1Co. 7:25).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. God’s commitment of this charge to Paul by him gratefully recognised, 12-17.

St. Paul is well authorized to commit this charge to Timothy; for it was his unparalleled lot to receive it fresh and pure from God himself.

Fuente: Whedon’s Commentary on the Old and New Testaments

12. I thank Christ To be honoured and blest with so divine a charge called forth all his gratitude to the bestower, Christ.

Faithful Trustworthy; one who would never betray his trust.

Fuente: Whedon’s Commentary on the Old and New Testaments

He Gives Thanks for God’s Grace and Mercy Shown Towards Himself, Pointing Out That God Has Appointed Him To His Service and How As A Gross Sinner He Had Been Graciously Taken Up By His Grace In Spite Of What He Had Been And Fully Enabled For The Task ( 1Ti 1:12-14 ).

‘I thank him who enabled me, even Christ Jesus our Lord, because he counted me faithful (trustworthy), appointing me to his service, though I was before a blasphemer, and a persecutor, and violently arrogant.’

At the thought of the Gospel Paul’s spirit ignites. He could never speak of it without exulting, and especially in view of what he himself had been. He could never forget that he, who had claimed to be an upholder of the Law, had so far gone against it that he had revealed his disobedience to the Law, by being a blasphemer, a persecutor and an arrogant, overbearing blusterer (hubristes). That was how he had ‘loved his neighbour as himself’, and it was something that he could never forget. He had blasphemed because He had spoken against God’s chosen One and had insulted His Name (Act 26:11), he had been a persecutor because of what he had done to his fellow-Jews who were members of the Jerusalem church (Act 8:1-3; Act 9:1-2; Act 9:4), and he had been a violently arrogant man because that was precisely what he had been. No one had been more arrogant, and few as violent against the new faith, as he was (something in line with what the Old Testament describes as a ‘scorner’).

But in spite of it all ‘Christ Jesus our Lord’, (note the full title in contrast with his own revealed weakness and sinfulness), had enabled/empowered him and had counted him as trustworthy and had appointed him to His service (diakonia). The thought filled him with wonder. The mighty Lord, Christ Jesus, Whom he had blasphemed and insulted had reached out to him and had not only forgiven him and saved him, but had chosen him as His special servant, entrusting to him a task, the importance of which was beyond reckoning, because He had known that he was trustworthy. And He had empowered him to do it.

Note the word ‘enabled, empowered’, which is a typical Pauline word, compare Rom 4:20; Eph 6:10; Php 4:13; 2Ti 2:1 ; 2Ti 4:17. Note also the use of diakonia which is another regular Pauline description, also used of his ministry by his regular companion Luke. Apart from these instances, and Luke’s description of the ministry of the earliest days, it is rarely used otherwise (only in Heb 1:14, of angels; and in Rev 2:19). Here is true Paulinism.

Fuente: Commentary Series on the Bible by Peter Pett

Paul as an Example of a Genuine Minister: Paul Explains His Calling in Light of the Goal of the Law and the Gospel In the first chapter of 1 Timothy Paul builds his case for the charge that he is handing over to young Timothy, which is to set the church in Ephesus in order. After having explained the goal of the commandments (1Ti 1:3-7) and the purpose of the Law (1Ti 1:8-11), Paul reminds young Timothy of his own divine calling and charge from the Lord Jesus Christ (1Ti 1:12-17), which was to preach the Gospel to the Gentiles (1Ti 1:11). He will use himself as an example of someone faithful to his divine commission. He will explain to Timothy his divine calling in the light of the goal of the Law and of the Gospel, which is to redeem mankind from sin. This is why he will call God by the name “our Saviour, who wishes all men to be saved” (1Ti 1:1; 1Ti 2:3-4). After having listed at length the characteristics of depraved humanity (1Ti 1:8-11), Paul sees how much grace and mercy was bestowed upon him as he reflects back upon his past life before Christ. He gives God thanks and ends these comments on his calling by giving praise and glory to God for saving him and calling him into the ministry (1Ti 1:17). Thus, Paul reflects upon his own calling in 1Ti 1:12-17 in order to give himself as an example to Timothy in order to encourage him to remain faith, and to help him see the seriousness of such a calling. These statements of humility and dependence upon the grace of God serve as an example for young Timothy, who is about to take on the greatest challenge of his ministerial career. He must keep himself humble as well, and walk in love towards those he oversees. In the midst of Paul’s charge to Timothy (1Ti 1:3-20), Paul is setting before Timothy the love walk, referred to in 1Ti 1:5.

Paul ended his opening statement in 1Ti 1:3-7 to Timothy by saying, “Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.” This must have reminded Paul of his zeal as a Pharisee while persecuting the Church of Jesus Christ. So, after taking a short digression to explain the purpose of the Law in 1Ti 1:8-11, he mentions his divine calling (1Ti 1:12), then reflects upon his former lifestyle as a persecutor of the Church (1Ti 1:13) and God’s abundant grace to save him (1Ti 1:14). He understood that he was the chief of sinners (1Ti 1:15), and that God saved him as an example to display His abundance mercy towards mankind (1Ti 1:16). However, Paul does not show a proud heart that is lifted up and despiteful sinful man. Rather, he speaks in humility. Having listed the sins of mankind in verses 9-10 he then places himself under the same grace and merry of our Lord and Savior Jesus Christ. After reflecting how God saved him by his grace Paul then reflects upon his divine visitations in God’s holy presence (2Co 12:1) and attempts to declare God’s unspeakable glory in human terms (1Ti 1:17).

2Co 12:1, “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.”

What do we have that has not been graciously given to us by God; nothing that we have deserved?

1Co 4:7, “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?”

It is possible that Paul pauses here in 1Ti 1:17 to give praise and glory and honor to God because he is reflecting back upon a divine visitation or visit to Heaven where Jesus Christ spoke to him about his calling to the Gentiles. It is very possible that the words Paul speaks in 1Ti 1:12-16 are words that Jesus Christ spoke to him during one of these divine encounters when the Gospel was entrusted to him (1Ti 1:11). This diversion of thought is needed to reconfirm Paul’s divine authority in his commission to preach the Gospel to the Gentiles to young Timothy; for Paul is about to commission Timothy in the same way that he was commissioned by God.

1Ti 1:12  And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

1Ti 1:12   “And I thank Christ Jesus our Lord” – Word Study on “I thank Jesus Christ our Lord” The Greek construction ( ) or ( ) [90] or some variation of this phrase is found no less than thirteen times in the Greek New Testament (Luk 17:9, Rom 6:17; Rom 7:25, 1Co 10:30; 1Co 15:57 , 2Co 2:14; 2Co 8:16; 2Co 9:15, Col 3:16, 1Ti 1:12, 2Ti 1:3, Phm 1:7 [t.r.], Heb 12:28). It is properly translated in a variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.”

[90] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology) (Deutsche Bibelgesellschaft, 1993, 2006), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 1 Timothy 1:12.

1Ti 1:12 Comments – Trust is not easily given out to someone, even by God Himself. For example, note how careful Jesus was in trusting others during His earthly ministry in Joh 2:23-25, “Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man.”

Jesus did not trust in man because He knew what was in man. It was at least 14 years from Paul’s conversion on Damascus Road before he received his calling into the mission field in Acts 13. It was 15 years from the time I answered the call to the mission field as a young Seminary student until leaving for Africa in July 1997.

Here in 1Ti 1:12 we see how God only calls people into the ministry who have first proven themselves to be faithful. Just as a boss looks for faithful employees when giving raises and promotions, God is looking for those who are faithful. God will not promote the unfaithful into positions of leadership. Faithfulness comes before the calling. Paul was faithful before being called into the mission field in Acts 13 (Gal 1:15).

Gal 1:15,”But when it pleased God, who separated me from my mother’s womb, and called me my his grace.”

God will not call someone into a ministry until He sees that they are faithful. This is why in Joh 2:24-25 Jesus did not entrust himself with any man, because He had not seen someone faithful, i.e., not one had been given a chance to qualify yet early in His ministry.

Illustration: When I interview a job applicant, I look for someone with a history of commitment, not just skills. If someone has a poor work history, i.e., short job length, I would not hire the person, because I knew that he would quit in adverse situations. God is looking for faithful people. Then He will entrust them with the ministry. Note:

2Ch 16:9, “For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him….”

God is always faithful on His part:

1Co 10:13, “There hath no temptation taken you but such as is common to man: but God is faithful , who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”

2Ti 2:13, “If we believe not, yet he abideth faithful : he cannot deny himself.”

Heb 3:5, “And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;”

See also the faithfulness of David, Samuel and Joseph, whom God promoted to great positions of leadership because God knew that he could trust them.

1Ti 1:13  Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

1Ti 1:13 “Who was before a blasphemer, and a persecutor, and injurious” Comments – The vices listed in 1Ti 1:9-10 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.

1Ti 1:13 “but I obtained mercy, because I did it ignorantly in unbelief.” Comments – 1Ti 1:13 shows God’s great mercy and love in forgiving us of our sins, no matter how wicked we have been in the past. A preacher once said that every sinner has a future and every saint has a past.

1Ti 1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

1Ti 1:14 Comments – Perhaps one way to understand 1Ti 1:14 is to say that God’s grace is poured forth in our lives in increasing measure as we respond to Him by faith in His Word and by walking in love towards others. As we grow into this walk of maturity in Christ, His grace is poured forth more and more, being manifested in a greater and greater anointing for Christian service.

1Ti 1:15  This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

1Ti 1:15 “This is a faithful saying” Comments – Paul will use the same phrase ( ) on five occasions within the Pastoral Epistles in the phrases “This is a faithful saying,” or “This is a true saying.” (1Ti 1:15; 1Ti 3:1; 1Ti 4:9, 2Ti 2:11, Tit 3:8).

1Ti 1:15 “of whom I am chief” – Comments – In 1Ti 1:15 Paul does not say that he “was” the chief sinner, because it is in the present tense. Rather, he considers himself at the time of writing this epistle to Timothy as the chief of sinners. How could this be? An answer is found in Rick Joyner’s book The Final Quest. In this prophetic book, Paul said in his vision that he had been given so much understanding by the end of his life, and that he had fallen so short of walking in this great amount of revelation, that Paul felt that he was the chief of sinners. He felt that he was a sinner in the fact that he was falling short of what he could have been in Christ, more so in his later Christian life than in his early Christian life. Then he gives Scriptures to support this progressive view towards himself in the sight of God. [91]

[91] Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977), 132-3.

2Co 11:5, “For I suppose I was not a whit behind the very chiefest apostles.”

2Co 12:11, “I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.”

1Co 15:9, “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.”

Eph 3:8, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;”

1Ti 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”

Therefore, Paul considered himself the chief of sinners at the end of his life because he was walking in less of the tremendous amount of divine revelation that he had been given compared to other saints who were walking in the little revelation that they had been given.

We see Paul giving rebukes and charges in his early epistle (Galatians) compared to a request in love in his later letter (Philemon).

Gal 2:11, “But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.”

Gal 3:1, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”

Phm 1:9, “Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.”

1Ti 1:16  Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

1Ti 1:16 “Howbeit for this cause I obtained mercy” – Comments – The reason Paul obtained mercy is explained in the rest of this verse. The general idea is stated in verse 15, “Jesus came to save sinners,” and in verse 13, “because I did it ignorantly is unbelief.”

1Ti 1:16 “that in me first Jesus Christ might shew forth all longsuffering” Comments – Paul knew that his conversion and salvation would be a testimony to generations of believers to come as this church age was being ushered in. He was the first trophy of redemption that took a violent sinner and transformed him into a saint, proving God’s willingness to forgive any sins.

1Ti 1:16 “for a pattern to them which should hereafter believe on him to life everlasting” Comments – We can now say that if Jesus Christ could forgive Paul, then certainly He could forgive us and saves us.

1Ti 1:17  Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

1Ti 1:17 Comments – In 1Ti 1:17 Paul the apostle pauses to give God praise as the King eternal, immortal, invisible and the only wise god who is to be honoured and glorified forever. It is very possible that he is reflecting upon the revelation of God he received during one of his divine heavenly visitations. Paul must have seen God in the fullness of His glory and understood the depths of sin that he himself had been redeemed from by the blood of Jesus Christ. These outbursts of praise that occur at times within the Pauline epistles practically quote the words of angelic songs that many people who have also visited heaven have heard and testify to. Angels and saints at God’s throne worship the Lord using such phrases as Paul uses here in this verse.

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul’s Praise for the Grace which He has Experienced

v. 12. And I thank Christ Jesus, our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry,

v. 13. who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy, because I did it ignorantly, in unbelief.

v. 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

v. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief.

v. 16. Howbeit, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should here after believe on Him to life everlasting.

v. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever! Amen.

St. Paul could not even think of, nor mention, his part in the furtherance of the Gospel without expressing his gratitude to the Lord for His forgiving kindness and stimulating confidence: Thanks I render to Christ Jesus, our Lord, who has given me ability, because He considered me faithful in placing me into the ministry. Paul emphasizes the grateful attitude of his heart as he broaches this topic, which never fails to excite his humble and admiring thanks. From Christ Jesus, the Lord of the Church, he had received the ability and strength for the work of the ministry, of preaching the glorious Gospel of the atonement through the merits of the Savior. When Jesus had called him, placed him into office, He had deemed him trustworthy for the work of the ministry; He Himself had been his Leader and his Model in faithfulness, 1Co 7:25. Note: This thought offers food for thought to both pastors and parishioners, the former feeling the dignity and responsibility of their office, a fact which should stimulate their faithfulness, the latter realizing the fact that ability and faithfulness are God’s gifts to their pastors, and valuing them highly for that reason.

The apostle now shows why he, for his own person, had cause for such humble thanksgiving, writing of himself: Who formerly was a blasphemer and persecutor and insolent; but mercy have I experienced, because in ignorance I acted, in unbelief. The grace of our Lord, on the other hand, superabounded with faith and love in Christ Jesus. At the time of Paul’s conversion the scales fell from his eyes with regard to this life during his youth, when he was surrounded with the darkness and blindness of Pharisaism. He now knew that he had been a blasphemer, that he had blasphemed the person and the office of Christ, Act 26:9. More, he had been a persecutor, he had shut up saints in prison, and when they were put to death, he had given his voice against them, Act 26:10-11; Act 9:4; Act 22:4; Gal 1:13-23; Php_3:6 . To these facts was finally added the feature of insolence, of despitefulness, of scornful meanness. This characterizes the condition of man’s heart before the regenerative power of the Word of God has exerted its power. Paul’s frank confession shows his humility and the consciousness of his utter unworthiness for this great office. His jubilant cry, therefore, rings out all the more gratefully, praising the mercy of God which he had experienced in being brought to faith. Upon the sinner who was unwittingly loaded down with such a great measure of guilt the inexpressible mercy of God was poured out. In continuing, the apostle first gives an explanation of God’s merciful kindness in his case. He had acted in ignorance, in unbelief. His entire life and education in Jewish teaching had been of a nature to keep him in ignorance of the grace of God in the redemption of Christ. He does not offer an excuse, but he gives an explanation why forgiveness in his case was still possible. Having shown that his ignorance had not yet reached the point where it became wanton perverseness, by which he would knowingly and maliciously have made the work of the Holy Spirit in his heart impossible, Mat 12:30-32; Mar 3:28-30; Luk 12:10; Heb 6:4-8, he lays all the emphasis upon the only reason for his having obtained grace, namely, that God wanted to show the superabundance of His grace and mercy in this vessel of His grace. The measure of his sins being so great. Paul stood in need of an unusually great measure of mercy. And the grace of God was accompanied by, and wrought in him, faith and love in Jesus Christ. Faith and love can exist only where they are firmly founded and daily renewed in Christ Jesus, where they daily gain strength and life from Him. Instead of blaspheming, Paul now believed in Christ with all his heart; instead of persecuting the believers with scornful insolence, he now practiced the love which gave evidence of his fellowship in Christ.

The apostle’s own experience with regard to the grace of God now prompts him to set forth a brief summary of the grace of God in Christ Jesus: Trustworthy is the word, and worthy of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the first. This sentence is evidently a summary of Gospel truth as it was in use in the early Church. See Mat 18:11; Luk 19:10. The saving of sinners, of lost and condemned mankind, was the object of Christ’s coming into the world, Joh 3:16. Paul emphasizes this message over against the false doctrines of the Judaizing teachers as altogether trustworthy, absolutely reliable. This being true on the part of God, it follows that it may and should be accepted by men with all readiness of heart and mind, trusted in with simple faith. It is certainly true, an assurance of priceless worth. The last words of this verse are not to be regarded as a specimen of false modesty, but as an example of true and adequate knowledge of sin. When a sinner, through the application of the Word, becomes conscious of his sin, he sees in himself nothing but guilt and damnation. He no longer frames any excuses, he no longer makes any invidious comparisons; he knows that in the long list of sinners he stands at the head, because he is best acquainted with his own guilt.

The frankness of the apostle in humbling himself beneath the meanest of sinners now serves to bring out the more beautifully the merciful love of Christ Jesus, the Savior: But on this account I received mercy, in order that in me, as the first one, Jesus Christ would show all long-suffering, for a pattern to them that would believe on Him unto eternal life. Paul is here set forth as an example, a pattern, a type for those men of all times that would be brought to faith. Just as Paul at one time belonged to the fierce enemies of Christ, to those that opposed the preaching of the Cross, so he now, through the immeasurable grace of Christ, is saved and believes in his Redeemer. In his case we see that no sin is too great for the merciful love of the Savior. All men, no matter what their transgression, that accept this doctrine that Jesus Christ came into the world to save sinners, will, by this faith, obtain eternal life. In the presence of their Savior, who has abolished death and brought life and immortality to light, they will enjoy the life for which they were intended to the full, world without end. Let every Christian, therefore, apply these words to himself with a firm trust in the mercy and grace revealed in the Gospel.

The mere thought of such ineffable bliss as promised to him in the Gospel and accepted by him in faith, causes the apostle to lift up his voice in grateful acclaim: But to the King of the Ages, immortal, that cannot be seen, the only God, be honor and glory forever and ever! Amen. The apostle praises God as the eternal Ruler, who lives and reigns from everlasting to everlasting. This great King is immortal, deathless, beyond the power of destruction, in contrast to the temporal, transitory world. The opening of new world periods, the rise and fall of nations, everything that concerns this mundane sphere, does not influence the everlasting Ruler in His essence. He dwells in a sphere beyond the ken of mortal men; no man has seen nor can see Him, Joh 1:18; Col 1:15; Heb 11:27; 1Jn 4:12. His glory is too great and overpowering to be seen by the eyes of sinful men, Exo 33:20. And He is the only God, the blessed and only Potentate; there is none beside Him, His glory will He not give to another nor His praise to graven images, Isa 42:8. To Him, therefore, the apostle and with him all Christians give glory and honor forever and ever. This is most certainly true.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 1:12. Who hath enabled me, “Who hath qualified me with so many, and such extraordinary spiritual gifts and miraculous powers, to enable me for so great and blessed an undertaking,” See Act 1:8. Doddridge renders it, “Who hath strengthened me for the arduous duties of such a calling.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 1:12 . After pointing in these last words to his personal relation to the gospel, the apostle, down to 1Ti 1:17 , describes the grace experienced by him, not merely “to let it be seen what assurance he had for his gospel” (Wiesinger), but also to prove by his own example ( . . ., 1Ti 1:16 ) the glory of the gospel entrusted to him as the . . There is therefore no ground for de Wette’s criticism, “that the self-styled apostle lets fall here the thread of his meaning, that he may not have to take it up again.” This section is in the closest connection with the preceding one, since it shows how deep is the contrast between the heresy and the gospel. The heresy, on the one hand, takes up unfruitful speculations, and, whenever it wishes to become practical, it places the Christian in bondage to the law. The one thing which is all-important, the forgiveness of sins, it does not assure, and hence it does not know the compassion of the Lord. On the contrary, it is of the very essence of the gospel to reveal this compassion; and in proof of this, Paul appeals to his own experience.

] We have the same expression in 2Ti 1:3 (comp. also Luk 17:9 ; Heb 12:28 ); and in the other Pauline Epistles we have instead: .

] must not be limited to the strength granted for enduring afflictions and sufferings; it is rather to be applied to his whole work as an apostle. The proper reason of thanksgiving is only furnished by the clause that follows . . .; but an additional reason is given in this participle. [61]

. . .] is not to be explained, according to some older expositors: “qui me potentem reddidit Christo,” for Christ, but as a dative closely belonging to the verb.

] corresponds with the following . The reason of his thanksgiving is Christ’s confidence in him that he would become a faithful . [62] This confidence the Lord has shown by committing to him the ministry of the gospel, hence he adds: , which is either “placing me in the ministry” (Heydenreich, van Oosterzee, Hofmann), or “setting me apart for the ministry” (de Wette, Plitt, Winer). The latter seems to be more in accordance with the usage of the N. T.; comp. 1Th 5:9 . De Wette rightly remarks that the participle does not stand for , nor is it to be taken as a pluperfect; it is simply the proof of .; see also Winer, p. 326 [E. T. p. 365].

If the apostle’s thanks are due to the Lord on the general ground of His confidence, they are all the more due that he had been before an opponent of the gospel; to this the next verse points.

[61] According to the reading of : without is to be taken as a simple attribute: “Christ Jesus who bestows strength.”

[62] Cf. 1Co 7:25 : . Paul gives the nature of this in Act 20:24 : , .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

III

The Apostles communication upon his calling to the ministry of the gospel, and upon the grace, in its high significance, which was glorified in him by his conversion.Doxology

1Ti 1:12-17

12And12 I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13Who was before13 a blasphemer, and a persecutor, and injurious [insolent]: but I obtained mercy, 14because I did it ignorantly in unbelief. And [But] the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15This is a faithful saying [Faithful is the saying], and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief [first amongst whom am I]. 16Howbeit for this cause I obtained mercy, that in me first [i. e., sinner] Jesus Christ might shew forth all14 long-suffering, for a pattern to 17[of?] them which should hereafter believe on him to life everlasting. Now unto the King eternal [of ages], immortal, invisible, the only wise [alone wise]15 God, be honor and glory for ever and ever. Amen.

EXEGETICAL AND CRITICAL

1Ti 1:12. And I thank, &c. Criticism asks how this sentence can have any just connection with the rest, and finds in this prominent setting forth of the apostolate a ground of doubt. Psychology might better ask, whether a man like Paul, in a familiar letter, could withhold such an expression, since in 1Ti 1:11, he had begun to speak of his high prerogative. Besides, this personal allusion is the less out of place, because, among the heretics at Ephesus, there were some certainly who sought to undermine the authority of Paul by allusions to his former history, or even by venturing doubts of his miraculous calling from the Lord. This reference to himself was, again, most appropriate, as an illustration from his own living experience, of his statement in 1Ti 1:8-11, in relation to the law and the gospel.Who hath enabled me. We need not refer this exclusively to ability for the conversion of men (Bengel), or for the endurance of trial (Chrysostom), or for the doing of miracles (Mack), although none of these need be left out. Without any limitation, Paul refers here to the Divine power which he had in every way received, from the time of his calling to the present. Quo verbo non modo intelligit, se dei manu principio esse formatum, ut idoneus ad munus suum foret, sed simul complectitur continuam grati subministrationem. Neque enim satis fuisset, semel esse fidelem declaratum, nisi eum perpetuo auxilio confirmasset Christus; Calvin.For that he into the ministry, . Fidelity is the trait especially required of the ministers of the gospel (comp. 1Co 4:2). Thus the Lord counted Paul faithfulin other words, saw in him one who would prove faithful; and this was the mark of Christs trust, that He had given him such an office, ; just as a proprietor gives one of his dependents a striking proof of his confidence, when he makes him steward over the rest. The omniscient Lord of the Church foresaw Pauls fidelity, and sanctified him as a chosen instrument. That the Apostle regarded this fidelity not as of his own merit, but as a gift of grace, appears from 1Co 7:25.

1Ti 1:13. Who was before, &c. A fuller confession of his former character, in order to express more clearly the ground of his thankfulness (1Ti 1:12).Blasphemer, against the name and truth of the Lord (comp. Act 16:11).Persecutor, of Christians, both in word and in deed (comp. Act 22:4; Gal 1:13).Injurious, , (comp. Mat 22:6; Rom 1:30). The last phrase strengthens the preceding, as it refers to the abuse springing from arrogance and contempt of others; Wiesinger.But I obtained mercy, &c. Not only because he obtained forgiveness of sins, but because, also, he was called to the apostolic office, established in it, and counted faithful; 1Ti 1:12. And why? Because I did it ignorantly, in unbelief. The Apostle does not at all deny that his unbelief was sinful, and thus deserving of punishment; he here refers merely to the one fact, which should mitigate this just sentence. The in which he had lived made forgiveness possible, since he had not yet begun to sin against the Holy Ghost (comp. Luk 12:45; Luk 23:34; Mat 12:31-32). His ignorance did not at all merit forgiveness, but it left the possibility of it, without impairing the holiness and righteousness of the Lord. The positive ground of this act of mercy lay, at last, altogether in the Divine grace (comp. 1Ti 1:14 and Tit 3:5). [How could Christ have judged St. Paul faithful, when a persecutor? Some of the schoolmen, as Aquinas, suppose that is said by anticipation of St. Pauls future character, ex provisis meritis; Wordsworth.W.]

1Ti 1:14. And the grace of our Lord was exceeding abundant, the only instance in which this word is found in Paul. When he speaks of sin (Rom 5:20), he there uses the word ; when, on the contrary, he tells of the mercy bestowed on him, he adds this most significant . It is as if he wrestled with speech, fully to utter his overpowering feeling.With faith and love, which is in Christ Jesus. Faithnot a childlike trust in God in general, but a faith whose object is Christ; here, as commonly in the Epistles of Paul, a faith united with love to Christ. Not the love that Christ has and exercises, but that which He imparts to men (Olshausen). This faith and this love are , because Jesus Himself is their centre (comp. Col 1:4). And when the Apostle says that the grace of the Lord was exceeding abundant, with faith and love (), he does not consider the process or the effects of this grace, but that personal, inward life in men which accompanies it: indicatur, …, quasi comites fuisse illius (Leo). Through this faith and this love he had reached the real possession and enjoyment of the mercy with which the Lord, of His free grace, had enriched him.

1Ti 1:15. Faithful saying, &c. Bengel: , fidus, gravissima prfandi formula. Scit Paulus, quod dicit et de quo confirmet ipsaque sermonis simplicitate refutat secus docentes, eo communiora tractans, sed decore, quo abstrusiora affectabant alii. Sic quoque; Tit 2:1.And worthy of all acceptance, , worthy of belief without any reservation whatever. The Apostle means an acceptance from which every doubt is excluded, and which thus acts through the intellect as well as the heart.That Christ Jesus, &c. The expression, came into the world, has its full exposition in the truth of our Lords pre-existence (comp. Joh 16:32). The word is here to be understood not in a moral, but in a physical sense, as an opposite to the higher moral order of the world. Paul states the object of this incarnation without any limit whatever; for which reason, too, the article is omitted, (comp. Luk 19:10; Rom 5:6). The Pauline conception of is not opposed to a state of unhappiness in general, but to a lost state: Subest in hoc verbo emphasis, nam qui officium Christi esse fatentur salvare, cogitationem tamen hanc difficilius admittunt, quod ejusmodi salus ad peccatores pertineat. Semper enim abripitur sensus noster ad respectum dignitatis, simul atque indignitas apparet, conzidit fiducia; Calvin.Of whom I am chief. In a psychological view, it is noticeable how much trouble commentators have taken to turn aside from the clear import of this word, being more concerned, apparently, for the honor of Paul than he was himself. The best of these explanations may be found in De Wette. But whoever believes that a personal confession like this exceeds the bounds of truth, proves that he has very little conception of the humility and love of the Apostle, who freely allows that he is chief in the long catalogue of sinners, because he knows his own sin better than that of others, and gladly, too, esteems others better than himself (comp. 1Co 15:9; Php 2:3; Eph 3:8).

1Ti 1:16. Howbeit, for this, &c. In proportion to the depth of his humility, he rises now in boldness of faith. Should any one wonder that such grace had reached the chief of sinners, Paul sets against this the cause (), and shows the worldwide significance of his own conversion. So great a sinner had for this very reason received grace, .Long-suffering. The Divine attribute of the Lord, whereby He does not at once punish the sinner, but prolongs the opportunity of repentance. In the pardon of one less wicked than Paul, this grace could not have shown its full glory; but in him, , is revealed , so that Pauls conversion appears a very marvel of the love of Jesus Christ for sinners. How much farther the purpose of this miracle reaches than to the Apostle and his contemporaries, is evident from what immediately follows.For a pattern to them to life everlasting. By the word , which is used again only in 2Ti 1:13, is denoted the original, normal, typical character of the event (, Rom 5:14; , 2Pe 2:6). Paul stood before the eyes of all after generations as a witness to the power, the grace, and the love of the Lord; so that the greatest of sinners need not doubt that grace. The Lord had dealt with him as the king of a rebellious city, who should release at once the rebel chief; as a physician in an hospital, who should cure the most diseased; so that thenceforth no guilty, no sick, need doubt the possibility of grace and salvation. In this sense Paul was a type, ; not so much in himself as an object of faith, but rather in his trustful belief, as the perfect assurance of our salvation, Rom 9:33; Matthies. The aim of this believing trust appears again from what immediately follows: . See, in Bengel, another less probable relation of the thought. It is not strange that, when the Apostle gives to this grace toward him a significance so great for all coming ages, his heart rises in a hymn of thanksgiving (1Ti 1:17). And no wonder, also, that he speaks so fully here of his highest privilege; for not by the law, but the gospel only, could he praise the mercy of the Lord to him, and to so many after him. Thus this whole confession serves also as the confutation of the heretics, who had placed the former above the latter (comp. 1Ti 1:6-10).

1Ti 1:17. Now unto the King eternal, . According to some, King of the worlds; is here taken in the sense of Heb 1:2; so, e.g., Leo: regem totius mundi. It is better, however, on account of the preceding . ., to suppose that the Apostle had in his mind not the conception of space, but that of the succession of ages. Only in the process of time can the typical significance of the conversion of Paul (1Ti 1:16) be fully realized; and God is the King of all the ages, in whom the later believers are brought together. The conception that the kingdom of God is an eternal dominion, lies not so much in the words (Wiesinger), as in the following . It may be that this lofty yet rare expression (it occurs only in the Apocrypha of the Old Testament; comp. also Psa 145:13) may have flowed the more readily from the pen of the Apostle, because, in this letter, he opposes those heretics of Gnostic tendency who were wont to speak of ons in an entirely different and fanciful sense.Immortal (comp. Rom 1:23 and 1Ti 6:16), who alone has immortality.Invisible, not only who is not seen, but who, in the nature of the case, cannot be seen (comp. Joh 1:18; 1Ti 6:16; Heb 11:27).Only. with is a spurious interpolation, probably transferred from Rom 16:27.Forever and ever (comp. Gal 1:5; Php 4:20), [Most recent English expositors agree with the German in rejecting ; e.g., Alford, Ellicott, Conybeare.W.] This doxology, if compared with others, shows in every feature such a Pauline character, that it de serves to be placed among the evidences for, not against (Schleiermacher, and others), the genuineness of the Pastoral Epistles.

DOCTRINAL AND ETHICAL

1. It is admitted that Paul was wont to regard the whole history of the Divine revelation, under the old covenant, from a typical and symbolic standpoint. The creation, for instance, of the man and the woman, the first sin, the life of faith in Abraham, the relation between Sarai and Hagar, the passage of the Israelites through the Red Sea, and their fortune in the desert, are not isolated historic facts, but point with higher significance to great truths, or to ever-recurring laws (see 1Co 10:1, &c.; Gal 4:23, and elsewhere). In the same manner he considers the event of his own conversion. It stands before his view as a mirror, which images the mercy of the Lord to the greatest sinner in all succeeding times. This thought gives us the point of view from which we must always regard the most striking examples of Christs power. The Lord works not only dynamically, but symbolically; and every new act of His might and love is a sign of what He will continually repeat in still higher measure.

2. The conversion of Paul is one of the highest revelations of the majesty and power of the Divine grace. We see in it a grace not only overpowering and searching, but forgiving, strengthening, and purifying. It is alike clear what are the natural and insurmountable barriers in the reception of this grace; as where one sins wilfully, so that there remains no more offering for sin (Heb 10:26). Had Paul had no , his forgiveness would have been quite impossible, since, in that case, he would have committed a sin unto death (1Jn 5:16-17), by which the inward link of connection with the Divine mercy, salvation, and atonement would have been entirely wanting.

3. We find a self-revelation like this of Paul, on a larger basis, in the confessions of S. Augustin. It is worth our study, in an ethical view, to compare, with this feeling of personal unworthiness, the gross Pelagian self-conceit of Rousseaus confessions. It is this union of the deepest humility with the most unshaken faith, that unlocks the secret of such singular grandeur of character in Paul.

4. Christ Jesus came into the world, &c.a gospel within a gospel; as Joh 3:16; 1Jn 4:9-10, and several other places. Observe how simple the Apostles confession of faith becomes, as he draws nearer to the close of life. In the great antithesis of sin and grace, all is finally resolved. The gospel a glad message for the lost; this is all, but this is enough. Here is exactly seen the accord, on one side, which the gospel finds, and, on the other, the discord against which it clashes.

5. As with Paul, so with many since, we see how the worst foes of the truth, after their conversion, have become its strongest witnesses. Thus, S. Augustin; later, John Newton; in the history of missions, Van der Kemp, and many others.The natural cause and deep significance of this fact.
6. If the conversion of a single Paul called forth such a hymn of thanksgiving, how much louder will it resound when the kingdom of God is come, and all His wonderful ways for the redemption of the manifold millions are revealed before all saints.

HOMILETICAL AND PRACTICAL

No higher ground of thanksgiving than for conversion to the truth.The great contrast between the once and the now in the life of Paul. How far it must be repeated with every Christian.The glory of the minister of the gospel whom the Lord has counted faithful, and has placed in office.The difference between pardonable and unpardonable sin.How far the ignorance of unbelief is self-condemned.The conversion of Paul an evidence of the power of grace: (1) No fall so deep that grace cannot descend to it; (2) no height so lofty that grace cannot lift the sinner to it.The inseparable union of grace on the side of the Lord, and of faith and love on the side of the sinner.Faith and love no meritorious cause of grace, but only the means through which it is appropriated.That mercy has been given to me, the highest boast of faith.What grace works in the sinner, before, in, and after his conversion.In what way the Christian, after the pattern of Paul, must look back on his early errors: (1) With thanksgiving for his redemption (1Ti 1:12); (2) with constant humility (1Ti 1:13-15); (3) with unshaken and steadfast faith; (4) with glad glorifying of the Lord (1Ti 1:17).The great end of the manifestation of the Son of God in the world.The gospel a glad message, which (1) embraces all sinners; (2) is worthy of all acceptance.Paul a pattern of the deepest humility, united with the greatest faith.Of whom I am chief: (1) How far can each one repeat this word for himself? (2) why is this confession necessary? Without it, (a) there is no desire for redemption; (b) no delight in redemption; (c) no knowledge of the worth of redemption.What can the greatest sinner learn for his encouragement and guidance from the pardoned Paul?God the King of the ages: (1) He sways them with His mighty will; (2) He outlives them on His eternal throne.The glorification of God the highest end of redemption.The conversion of Paul a worthy subject for the glorifying of God on earth and in heaven (comp. Gal 1:24).

Of whom I am chief, a beautiful preparatory theme for the Holy Supper. I have obtained mercy, an appropriate subject for the celebration of the Supper itself. Now unto the King eternal, a fitting topic for the sermon of thanksgiving, where, as through Holland, it is preached after the celebration of the Supper. 1Ti 1:12 specially suited for an ordination, or for a church festival.

Starke: Langes Op.: In the work of our conversion, we must ascribe nothing to our own power, but all to God (Php 2:13). Every teacher must be sure of his Divine call to the office (Act 20:28).Although he who is justified knows that he has forgiveness of sins, still he regards that time of his life with a constant feeling of shame; yet this will be joined with a spirit childlike and resigned to the will of God.Osiander: The grace of God is the richer and more abundant the greater our transgressions have been, when we have repented truly and from the heart (Rom 5:20).As often as the example of a converted sinner is offered in the sacred Scriptures, our faith in the forgiveness of sins should be strengthened.Is God an eternal King? We need not fear that tyrants will drive Him from the throne of His majesty. Since He cannot die, let us fly to Him in all our trials, and reflect, God still lives!Heubner: Because Paul acted openly and sincerely as a persecutor, God accepted him. Here the saying of Johnson applies: I love a good hater; i. e., I love one who, with true, frank conviction, is opposed to me.Christianity is for sinners, not for the righteous.The long-suffering forbearance of God toward the unbelieving.What incalculable results may come from the conversion of a sinner!

1Ti 1:12-17. The Epistle for the seventh Sunday after Trinity, in the Grand Duchy of Hesse, and elsewhere: Beck: Mercy meets us as (1) the ground; (2) the way; (3) the end.Lindemann: How encouraging a faith is this faith in the mercy of God! It awakens us (1) to sincere humility; (2) to steadfast patience; (3) to heartfelt repose; (4) to a thankful joy.Schmaltz: The blessedness of grace.Alt: Man in his rejoicing over the gracious work of God.Natorp: What deep cause we have to humble ourselves before God.Ad. Monod: The signs of a true conversion shown in the example of Paul: (1) What it is; (2) what its purpose; (3) how it originates. See his third sermon on Paul, in the introduction of the work already mentioned.

[Jeremy Taylor: This consideration St. Paul urged as a reason why God forgave him, because he did it ignorantly. For heresy is not an error of the understanding, but of the will. And this is clearly insinuated in Scripture, wherein faith and a good life are made one duty, and vice is called opposite to faith, and heresy opposed to holiness.Bishop Hall: To save sinners. Add, if thou wilt, whereof I am chief. Thou canst say no worse of thyself than a better man said before thee, who, in the right of a sinner, claimed the benefit of a Saviour.W.]

Footnotes:

[12]1Ti 1:12. is wanting in A. F. G., and others, and upon this account has been left out by Lachmann. On the other hand, it is retained by Tischendorf. It is not in the Sinaiticus.

[13]1Ti 1:13.[ ., Recepta. The authorities are in favor of . So also Lachmann, Tischendorf, and the Sinaiticus. was probably an attempted correction of the text. After Lachmann inserts ; Tischendorf omits; not in the Sinaiticus.E. H.]

[14]1Ti 1:16.[; is the reading adopted by modern critics. So also in the Sinaiticus.E. H.]

[15]1Ti 1:17.Received text: ; wherefore, also, Luther: To the alone wise. On the ground of A. D.1 F. G., and others, Griesbach removes from the text; and his example has been almost universally followed. is also not in the Sinaiticus. [The English Version, like Luther, only wise.E. H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(12) And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; (13) Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (14) And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. (15) This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (16) Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (17) Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever. Amen.

Every word, more or less, in this account, Paul gives of his conversion, and the Lord’s abundant grace, yea, exceeding abundant grace, as Paul calls it, in this sovereign display of love, is so full of instruction, that I do hope my Reader will not be offended if I call his attention to some of the leading particulars Paul dwells upon, as they affected his own mind. It is evident God the Holy Ghost was pleased, that again and again the Church should be refreshed with the history. And sure I am no child of God can attend to it too often. I refer the Reader of this Poor Man’s Commentary to what hath been already offered to his meditation, on the Lord’s compelling Kings, and the Gentile Court, in the case of Agrippa, to hear Paul rehearse it; see Act 26:23 . and Commentary; and also before the Sanhedrin and the court of the Jews. Act 22:21 . When the Reader hath turned to those Scriptures, and pondered that part of the subject, I beg his attention to some other observations which arise from the Scripture before us, in Paul’s relation of the same wonderful work of his conversion to his beloved Timothy.

And, first. Let the Reader remark the view Paul had of the divine mercy shown him, in putting him into the ministry, who was before a blasphemer, a persecutor, and injurious. He evidently alludes here to the awful conduct he was pursuing at the time of his conversion. Paul seems to intimate, that as there is a fullness of the iniquity of the Amorite, before which measure is filled, there is no ripeness for destruction, Gen 15:16 . so there is a fullness of transgression, which the Lord’s chosen ones heap up, in the Adam-nature of their fallen-state, before the time of their conversion arrives; the recovery from which tends to heighten to their astonished view, as they look back upon the past, the Lord’s long-suffering, and their heights of daring rebellion. In the instance of Paul, he called to mind how he had, by his cruelties, compelled the saints of God to blaspheme; and which seemed to have wrought upon his mind, in the recollection, the bitterest part of his desperately wicked provocations. Reader! observe to what length, God’s chosen ones run in offences! And observe in the midst of all, when sinning with an high hand, how the Lord still is watching over them, and, in spite of all hell’s temptations, keeping them from the unpardonable sin! Oh! the wonders of grace! What a subject of this nature will be to be opened, in every child of God’s life, when we come into eternity?

Secondly. Let the Reader observe, what the Apostle saith of his obtaining mercy, because he did it ignorantly in unbelief. Paul did not mean that this was the cause for which the Lord called him; or for which the Lord pardoned him. His call was, as the Lord told Ananias: because he was a chosen vessel; and from everlasting had been appointed to bear testimony for Christ, before Jew and Gentile. Act 9:15 . Neither was his ignorance the least excuse for his blasphemy, or for the persecution he manifested, to the poor saints of Christ. And Paul plainly testifieth, that he did not conceive his ignorance pleaded excuse; for, in this very account, he declares himself to be the chief of sinners. And how could he be supposed obtaining mercy for ignorance which was determined ignorance? It is plain, that he heard the wisdom of Stephen, and could not resist the spirit by which he spake; though he was among the first of them that stoned him. Act 6:10 . But the whole is designed to show, in Paul’s instance, the desperately wicked state of the unregenerate while in nature; to enhance the sovereignty of Almighty grace in the recovery. From both which, it is plain, that the chosen vessels of God are, by nature, and by practice, in the same awful circumstances, as the whole Adam-race, all alike dead in trespasses and sins.

Thirdly, The time of Paul’s conversion was a circumstance which in his view tended to heighten still more the unspeakable mercy; and made it, what Paul called it, the exceeding abundant grace of the Lord. It was in the very moment when he was hot in the pursuit of the blood of the saints. Like a savage beast of prey, he was breathing out nothing but threatenings and slaughter against the saints of the Lord. Act 9:1 . The Lord met him, as in the field of battle, and unhorsed him in a moment. And, no doubt, many a time after this, as often as Paul thought of it, his only astonishment was, that the Lord, who struck him to the ground, had not struck him at once into hell. If it be asked, wherefore such forbearance? The Lord himself answered Ananias, when he expressed the same wonder. He is a chosen vessel (said the Lord) unto me. Reader! do you know anything of sovereign grace? If so: say, how was you employed when the Lord called you? If not persecuting as Paul was, the Church of God; yet prosecuting at least the lusts of the flesh, and the desires of an unawakened mind. Oh! what a source of soul-feeling doth the recollection of our ill, and hell-deservings, when the Lord first manifested his grace in conversion, open to all the after reviews of life? And what a spring of true repentance, causing the tears to fall, when we look back, and behold ourselves cast out like the infant to perish, and Jesus passing by, and bidding us in our blood, live? Eze 16:6 .

Fourthly. What a blessed conclusion the Holy Ghost taught Paul to make, from his conversion, for the instruction of others; when, under the full impression, in the review he cried out: This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Worthy indeed, in every point of view! Worthy, as the gift of God; the price of Christ’s blood; the effectual application of it by the Spirit. And it becomes the highest testimony of divine faithfulness; because in it God proves himself the faithful God, being faithful to his Covenant promises in Christ, to a thousand generations. And let not the Reader overlook what a stress Paul lays upon that proof of divine faithfulness, for all acceptation in that, even to him, the chief of sinners, that faithfulness had been shown. There is somewhat very sweet in this. Paul saith, that he is chief of sinners; by which he meant, in greatness, and in the aggravated circumstances of his sins, against the Person of Christ. I beg the Reader to mark this with peculiar notice. Paul takes no count of his morality, and the strict observance of the Pharisee. All these sunk to nothing in his view. But his daring opposition to the Person and Gospel of Christ, made him so odious to himself, that he beheld himself as the chief of sinners. And, in consequence, he always considered himself as such to the close of life. He wrote this Epistle to Timothy towards the end of his ministry; and we see he still retained this view of himself. He doth not say, I was, but I am the chief of sinners.

One word more. Let not the Reader overlook the cause Paul assigns, for this abundant mercy, shown him: that in me, said Paul, first, Jesus Christ might show forth all long suffering, for a patters to them which should hereafter believe on him to life everlasting. As if the Apostle had said, who shall ever despond, or despair of obtaining pardon, and peace in the blood of the cross, whose heart is broken for sin, while beholding Paul the persecutor, the blasphemer, and injurious brought into the grace of Jesus? In this first, and greatest of all examples, what God can and will do; and what, through the gracious work of God the Spirit on the heart, Christ’s blood and righteousness can, and doth accomplish; the vilest of the vile may be encouraged! Blessed be God the Holy Ghost, for causing so illustrious an instance of the sovereignty of Almighty grace, to be recorded, and handed down, through all ages, to the present time, in the Church of God!

Largely as I have trespassed, the case is too interesting to be dismissed, without closing it with an observation or two more. Paul could not fold it up, without ascribing honor and glory, forever and ever, to the King eternal, immortal, invisible, the only wise God: that is, to the Father; Son, and Holy Ghost, whom all along, in all Paul’s writings and preachings, he considered, as the united source of all his mercy, in Christ. And such most every child of God, who can, and doth discover, tokens of regenerating, and converting grace, in his own history. And there is somewhat striking in the circumstances, of every man’s conversion, when duly considered, which comes home in characters special, and peculiar, to endear, and recommend it personally to every heart. And though it may not, for it is not necessary it should, be attended with similar circumstances, like those of Paul; yet, in all instances, the Lord’s distinguishing love-tokens may be seen in every particular.

Reader! let it be supposed an early conversion of the heart to God, while in youth. Oh! what a mercy is it, when, like this Timothy, it may be said, that from a child, the regenerated soul hath known the holy scriptures. And to whom the Lord saith, as to Israel of old: I remember thee, the kindness of thy youth, the love of thine espousals; when thou wentest after me in a wilderness, in a land that was not sown. Jer 2:2 . And suppose a later conversion is appointed, which, like Paul, or like the thief on the cross at the eleventh hour, think what abounding mercy, where there had been long abounding sin!

There are also special manifestations, which the Lord showeth seasons of conversion, not only in making known the grace itself, but in the manner of its work. Some, like Paul, lay days in the pangs of the new-birth; while others, like Lydia, the Lord at once opens the heart, to attend to the truths of salvation. God is a sovereign, and Almighty Agent, and worketh after the counsel of his own will. Some precious souls, have had so easy a transition, from the death of sin, to the new life in righteousness; that when comparing their call of God with that of others, they have been tempted at times to question the reality of it. But the Holy Ghost hath given the Church by Paul, an infallible testimony, to ascertain every man’s election, and call, by the effects which follow. See 1Th 1:4 . and Commentary. And so far is an early, and an effectual call, from becoming questionable, when the blessed consequences of the new-birth appear, by the actions of the new-life; that it carries with it, sweet testimonies of divine love. The call of Matthew, was of this kind; and the Lord Jesus had so marked it: Mat 9:9-13 . Such Zaccheus; Luk 19:1-10 . Such the Phi 1:5 . And such is the blessed variety by which the Lord calls his own, that perhaps, there are scarcely two cases exactly alike. Oh! what a subject of divine love would it open, if all the courtings, and wooings of Jesus, by his Holy Spirit, were made known, by which he wins over the affections to himself, when God the Spirit hath quickened the sinner which was before dead in trespasses and sins! Say, dear Lord! how didst thou work upon my stony heart, the hardest sure, ever wrought upon, when thou didst make me willing, in the day of thy power?

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XV

PAUL’S EARLY LIFE BEFORE HE ENTERS THE NEW TESTAMENT STORY

Act 21:39 ; Act 22:3 ; Act 23:6 ; Act 23:34 ; Act 26:4-5 ; 2Co 11:22 ; Rom 11:1 ; Gal 1:13-14 ; Phi 3:4-6 ; 1Ti 1:12-13 ; 2Ti 1:3 .

This discussion does not make much headway in the text book, but it covers an immense amount of territory in its facts and significance. This section is found in Goodwin’s Harmony of the Life of Paul, pages 15-17, and the theme is Paul’s history up to the time that he enters the New Testament story. Saul, now called Paul, a Jew, of the tribe of Benjamin, of the sect of the Pharisees, yet a freeborn Roman citizen, by occupation a tentmaker, by office a rabbi, and a member of the Sanhedrin, was born in the city of Tarsus, in the province of Cilicia, about the time of our Lord’s birth. Tarsus was situated on the narrow coast line of the eastern part of the Mediterranean, just under the great Taurus range of mountains, and on the beautiful river Cydnus, which has a cataract just before it reaches the city, and a fall, beautiful then and beautiful now, coming down into that fertile plain where the city goes into a fine harbor, which opens the city to the commerce of the world through the Mediterranean Sea. It was on the great Roman thoroughfare, which was one of the best roads in the world. There were two of these mountain ranges, one of them right up above the city through the Taurus range into the coast of Asia Minor, the other following the coast line, which leads into Syria. This is the way that the mountains came down close to the sea, making a certain point very precipitous, and there was a typical beach between those mountains and the sea. That road into Syria was called the Oriental way. Over the Roman thoroughfare passed the land traffic, travel and marching armies for centuries. It was in that pass that Alexander fought his first great battle against the Persians, and thus obtained an entrance into the East. It was through that pass that, marching westward, and before Alexander’s time, Xerxes the Great, the husband of Esther (mentioned in the Bible), marched his 5,000,000 men to invade Greece. I could mention perhaps fifty decisive battles in ancient history that were set and were successful conquests by preoccupation of that pass. That shows the strategical position of this city that it commanded the passes of the Taurus into Asia Minor, and the pass into Syria, and through its fine harbor came in touch with the commerce of the world on the Mediterranean Sea.

Paul says that it was “no mean city,” in size or in population. It was notable, (1) for its manufacture, that of weaving, particularly goat’s hair, for on that Taurus range lived goats with very long hair, and this was woven into ropes, tents, and things of that kind; (2) because it was the capital of the province of Cilicia; (3) because, under Rome, it was a free city, i.e., it had the management of its own internal affairs, which constituted a city a free city, like the free city of Bremer in the early history of Germany. Other cities would be under the feudal lords, but there were a number of cities free, and these elected their own burghers, and governed their own municipal matters a tremendous advantage.

Tarsus received from the Roman Emperor the privilege of being a free city. Keep these facts well in mind, especially and particularly as regards the land and sea commerce. (4) Because it possessed one of the three great world-famous universities. There were just three of them at that time: One at Tarsus; one at Alexandria, at the mouth of the Nile; and one at Athens. It was not like some other cities, remarkable for its great buildings, its public games and its works of art. You could see more fine buildings in Athens or in Ephesus or in Corinth than you had any right to look for in Tarsus. It celebrated no such games as were celebrated in the May festivals at Ephesus, and in the great Greek amphitheater in that city, or in such games as the Isthmian, celebrated in Corinth. It was not remarkable for any of these. Its popular religion was a low and mixed order of Oriental paganism. There is this difference between the Oriental and Occidental heathen the former in the East, and the latter at Rome, and the West. Ephesus had an Oriental religion, though it was a Greek city. Tarsus, too, was a Greek city, but was partly Phoenician and partly Syrian. There were more arts and intellectuality in western paganism than in the Oriental, which was low, bestial, sensual, in every way brutal, shameful, immodest, and outrageous. The Phoenicians, who had a great deal to do with establishing the city of Tarsus, had that brutal, low form of paganism. That infamous emperor, Sargon, celebrated in the Bible, the Oriental king of the original Nineveh, was worshiped in that city. There never lived a man that devoted himself more than he to luxury in its fine dress, gorgeous festivals, its gluttony, its drunkenness, its beastiality. Paul was born in that city, and he could look out any day and see the heathen that he has so well described in chapter 1 of the letter to the Romans.

Citizenship in a free city under Rome did not make one a Roman citizen, as did citizenship in Philippi, a colony. To be born in a free city did not make one a Roman citizen. It conferred upon its members, its own citizens, the right to manage their own municipal affairs. To be born in Philippi would make one a Roman citizen, because Philippi was a colony. The name of its citizens were still retained on the muster roll in the city of Rome. They had all the privileges of Roman citizenship. Their officers were Roman officers. They had processions, with the magistrates, and the lictors and with the bundles of rods. But there was nothing like that in Tarsus. The question came up in Paul’s lifetime, when the commander of a legion heard Paul claiming that be was a Roman citizen. This commander says that with a great sum of money he did purchase his citizenship in Rome. Paul says, “But I was freeborn.” If freeborn, how then could he have obtained it? In one of two ways: Before Christ was born, Pompey invaded Jerusalem, and took it. He was one of the first great triumvirate, with Julius Caesar and Marcus L. Crassus. Pompey’s field of labor was in the East, Caesar’s was in the West, and he (Pompey) took Jerusalem and led into slavery many Jews of the best families. When these slaves were brought to Rome, if they showed culture, social position, educational advantages, they were promoted to a high rank or office, among slaves; and if they particularly pleased their owners they were manumitted, either during the lifetime of their owner, or by will after his death. In this way many noble captives from all parts of the world were carried as slaves to Rome. They were first set free and then had conferred upon them the rights of Roman citizenship. It could have been that Cassius, who with Brutus, after the killing of Julius Caesar, combined against Mark Anthony, and Octavius (Augustus), who became the emperor and was reigning when Christ was born, captured this city of Tarsus and led many of its citizens into Rome as slaves. Paul’s grandfather, therefore, or his father, might have been led away captive to Rome, and through his high social position and culture may have been manumitted, and then received as a citizen. Necessarily it occurred before this boy’s time, because when he was born, he was born a Roman citizen. It could be transmitted, but he had not acquired it.

There is a difference between the terms Jew, Hebrew, Israelite, Hellenist, and a “Hebrew of the Hebrews.” All these are used by Paul and Luke in Acts. We get our word, “Hebrew” from Heber, an ancestor of Abraham. Literature shows that the descendants of Heber were Hebrews, and in the Old Testament Abraham is called “the Hebrew.” That was not the meaning of the word in New Testament times. We come to the New Testament meaning in Act 6 , which speaks of the ordination of deacons, and uses the word “Hebrew” in distinction from “Hellenist.” They both, of course, mean Jews. While a Hebrew in the New Testament usually lived in Palestine, but not necessarily, he was one who still spoke or was able to read the original Hebrew language and who practiced the strict Hebrew cult. A “Hellenist” was a Jew who had either been led into exile, or who, for the sake of trade, had gone into other nations, and settled among those people and had become liberalized, lost the use of the Hebrew tongue entirely, and neither spoke nor wrote the Hebrew language, but who spoke and wrote mainly in Greek. “Hellenist” is simply another term for “Greek.” Whether used in the New Testament Greek or the Hellenistic Greek, it means Jews living among Greek people, and who had acquired the language, and in the many respects had followed more liberal Greek customs. Then a Hebrew living in Palestine would not allow himself to be liberalized.

Paul lived out of Judea. He, his father, and indeed his grandfather, adhered strictly to all the distinguishing characteristics of the Hebrews. The “Israelite” and the “Jew” mean anybody descended from Jacob. “Israelite” commenced lower down in the descent. “Hebrew” gets its name from the ancestor of Abraham, but an Israelite was a descendant of Jacob. The distinction of “Jew” came a little later to those descendants of Jacob living in Judea. The “Hebrew of the Hebrews” means a Jew-who went to the greatest possible extreme in following the Hebrew language, cult, habits, training, and religion. He was an extremist among them.

Some people would suppose from Paul’s occupation tentmaking (he worked at that occupation, making tents with Aquila and Priscilla) that from this unskilled labor his family were low in the social position, and poor. The inference is wholly untenable. In the first place, every Jew had to have a trade, even though he were a millionaire, and Paul’s old teacher, Gamaliel, used this language: “Any kind of learning without a useful trade leads to sin.” Paul took up this trade because he lived at Tarsus. There anybody could go out and learn the trade of weaving ropes and check-cloth made out of the long hair of Mount Taurus goats. The trade would not simply satisfy the Jewish requirement, but a man could make his living by it. We see Paul a little later making his living just that way. Well for Paul that he knew something besides books.

I am more and more inclined to follow an industrial idea in systems of education. We have our schools and universities where the boys and girls learn a great deal about books, and the girl goes home and does not know how to make bread. She does not know how to rear a brood of chickens; she does not know how a house is to be kept clean, nor how to keep windows clean. The floors in the corners and in places under the beds and sofas are unswept. Boys come home that cannot make a hoe handle. They have no mechanical sense, no trade. They can neither make a pair of shoes nor a hat nor a pair of socks, nor anything they wear. And thus graduates of universities stand with their fingers in their mouths in the great byways of the world practically beggars not knowing how to do anything.

The Jews guarded against that. Let Paul fall on his feet anywhere, and withdraw from him every outside source of financial support, and he would say, “With these hands did I minister to my necessities.” He could go out and get a piece of work. He knew how to do it. All this is bearing on the social and financial position of Paul’s family. Everything indicates the high social position of his family, and that it occupied a high financial position. They did not take the children of the lowest abode and give them such an ecclesiastical training as Paul had. They did not educate them for the position of rabbi, nor let them take a degree in the highest theological seminary in the world. Paul’s family, then, was a good one.

Paul’s religious and educational advantages were on two distinct lines: Purely ecclesiastical or religious, and I can tell just exactly what it was. A little Hebrew boy five years old had to learn the Ten Commandments, and the hallelujah psalms. When six, he advanced to other things which could be specified particularly. His education commenced in the home and went on until he entered the synagogue, which trained him in all the rudiments of biblical education. When he was twelve or thirteen years old he was called “a son of the commandments.” Just like the occasion suggests when Jesus was twelve years old he had them take him to Jerusalem, and he was allowed to go into the Temple and to be with the great doctors there.

When Paul was twelve or thirteen his influential father sent him to the great theological seminary. There were two of these seminaries. One had a greater influence than the other in the city of Jerusalem. Therefore, he says, “I was brought up in this city. I was born in Tarsus, but brought up in the city of Jerusalem, at the feet of Gamaliel.” He was a very noble character. The opposite seminary differed from this one. It was the Shammai Seminary, differing from the other on this point: The Shammai Seminary was very narrow; did not allow its pupils to know anything about literature whatsoever except religious literature. But the aged Gamaliel said to Paul and to all his other students, “There are certain classical lines along which you may study and learn.” This is the kind which Paul attended, the school of Gamaliel, graduating there and becoming a doctor of divinity, or a rabbi. He studied profoundly. This religious part of his education he got in the original Hebrew. When he and Jesus met at the time of his conversion, they spoke in the Hebrew tongue to each other. “There came a voice which said in the Hebrew [the old Hebrew tongue], Saul, Saul, why persecutest thou me?” And he answered in the Hebrew. Then, of course, he spoke and wrote in the Aramaic, which was the common dialect in Judea, and different from the Hebrew, since the Hebrew had gone altogether out of use in the ordinary speech, and almost in the ordinary reading.

The New Testament abounds in evidence of Paul’s general educational advantages. The city of Tarsus possessed one of the three great universities of the world. Did Paul take a course in that? There is no evidence that he did, and no probability that he did. For the universities in that day did not mean as much as they do today in a certain line, though I am sorry to say that the great universities of the present day are dropping back and adopting the old utterly worthless studies of the universities of that day; that is, speculative philosophy about the origin of things, and they do not know anything more when they get through than when they began. Also the Epicurean philosophy, which we now call “Darwinism,” making a speculative study of biology, botany, geology, etc., trying to prove that everything came from a primordial germ, and that man not only developed from a monkey, but from a jellyfish, and that the jellyfish developed from some vegetable, and that the vegetable is a development of some inorganic and lifeless matter.

There never was at any time in the world one particle of truth in the whole business. None of it can ever be a science. It does not belong to the realm of science.

Saul never had a moment’s time to spend in a heathen university, listening to their sophistries, and to these philosophical speculations, or vagaries. If he were living now he would be made president of some university. We learn from the Syrians that one of these universities, the one in Tarsus, had a professor who once stole something, and was put in “limbo.” Their university professors were also intensely jealous. They had all sorts of squabbles, one part in a row with another part; so that after all there was not much to be learned in the universities of those times, and after a while there will not be much in ours, if we go on as we are now going. I am not referring to any university, particularly, but I am referring to any and all, where philosophical speculations are made thee basis of botany, zoology, natural history of any kind, geology, or any kindred thing. Paul struck it in the city of Athens, its birthplace, and smote it hip and thigh.

I do not suppose at all that Paul was a student in the university of Tarsus, but that while he was at Jerusalem, and under the teaching of Gamaliel, he did study such classics as would be permitted to a Jewish mind. Hence we find in his letters expressions like this: “One of themselves, a prophet of their own said, Cretans are always liars,” and when at Athena he says, “Certain, even of your own poets have said, For we are also his offspring.” How could he become acquainted with those classical allusions if he had never studied such things? That chiliarch, who commanded a thousand men a legion said to Paul, “Do you speak Greek?” He had heard him speaking Greek. Of course he spoke Greek, and wrote Greek, All of his letters were written in Greek. He had learned that Greek language somewhere. He had not learned it in that university at Tarsus, but in the Seminary at Jerusalem. Take his letters and see his profound acquaintance with the Greek games of every kind. Some of them he may have attended, but he certainly knew all about them as though he had witnessed them. He may have seen only an occasional game. So he must have learned it from the literature, for he discusses every phase of it, especially the foot-racing, the combats in the arena between the gladiators, and the wrestling with the lions in the arena. His letters are full of allusions that indicate his acquaintance with the Greek literature. At Alexandria there was one of the other universities, a much greater one in its Greek literature than the university of Tarsus. Alexandria was founded by a Greek, Alexander the Great. One of the Ptolemies had a great library, the greatest library in the world, which was destroyed by the Saracens. But notice also how Paul puts his finger right upon the very center and heart of every heathen philosophy, like that of Epicureanism our Darwinism; that he debated in Athens; and note the Stoics whom he met while there, and the Platonians, or the Peripatetics. You will find that that one little speech of his, which he delivered in the city of Athens, contains an allusion which showed that he was thoroughly and profoundly acquainted with every run and sweep of the philosophic thought of the day, and anybody not thus acquainted could not have delivered that address. This is to show the general culture of his mind.

Take the mountain torrent of his passion in the rapid letter to the Galatians. Take the keen logic, the irresistibility of its reasoning, which appears in the letter to the Romans, or take that sweetest language that ever came from the lips or pen of mortal man, that eulogy on love in 1Co 13 . Then take the letter to Philemon, which all the world has considered a masterpiece in epistolary correspondence. It implies that he was scholarly. Look at these varieties of Saul’s education. He was a man whose range of information swept the world. He was the one scholar in the whole number of the apostles the great scholar and I do not see how any man can read the different varieties of style or delicacy of touch, the analysis of his logic or reasoning, which appear in Paul’s letters, and doubt that he had a broad, a deep, a high, and a grand general education.

As to Paul’s family the New Testament tells us in Act 23:16 that he had a married sister living in Jerusalem, and that that sister had a son, Paul’s nephew, who intervened very heroically to help Paul in a certain crisis of his life. And in Rom 16:7-11 are some other things that give light as to his family: “Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners . . . who also have been in Christ before me.” Here are a man and a woman, Andronicus and Junias, Paul’s kinsfolk, well known to the apostles in Jerusalem, for he says, “Who are of note among the apostles.” They were influential people, and they had become Christians before Paul was a Christian. Take Rom 16:11 : “Salute Herodion my kinsman,” and Rom 16:21 : “Timothy, my fellow worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.” So here we have found six individuals who are kinspeople to Paul, and who were all members of the church at Rome. We know that much of his family, anyhow.

The things which distinguished a Pharisee from a Sadducee were of several kinds: (1) The latter were materialists, whom we would call atheists. They believed in no spirit; that there was nothing but matter; that when a man died it was the last of him. (2) There were Epicureans: “Let us eat and drink, for tomorrow we die,” they said. (3) Also in their political views they differed from the Pharisees. The Pharisees were patriotic, and wanted the freedom of their nation. The Sadducees were inclined to the Roman government, and wanted to keep up the servitude to the Romans. (4) The Pharisees also cared more about a ritualistic religion. They were Puritans stern, and knew no compromise, adhering strictly to the letter of the law, in every respect. If they tithed, they would go into the garden and tithe the cummin and the anise. The phrase, “Pharisee of the Pharisees,” means one who would whittle all that down to a very fine point, or an extremist on that subject. He said (Gal 1:14 ), “I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.” They were just Pharisees he was a Pharisee of the Pharisees. He went all the lengths that they would go, and he topped them. It meant something like this: “I am a son of Abraham; I am freeborn; I have never sinned; I need no vicarious expiation for me; I need no Holy Spirit; I was never in that bunch; you need not talk or present regeneration to me; I am just as white as snow.” It followed that they were not drunkards, they were not immoral; they were chaste, and did not have any of the brutal vices.

Paul had perhaps never met Jesus. They were about the same age. Paul went to Jerusalem when he was thirteen years old, and stayed there until he graduated in the same city. Some contend from certain expressions, as, “I have known Christ after the flesh; henceforth I will know him . . . no more,” that he had known Jesus in the flesh. It will be remembered that in the public ministry of Christ he was very seldom in Jerusalem. He stayed there a very short time when he did go. His ministry was mainly in Galilee. Even in that last mighty work of his in Jerusalem there is a big account of it but it just lasted a week. And Saul may have been absent at Tarsus during that time. I think when he saw Jesus the fact that he did not recognize him is proof enough, for if he had known him in the flesh he would have recognized him. But he said, “Who art thou?” when he saw him after he arose from the dead.

Paul, before conversion, was intensely conscientious in whatever he did free from all low vice, drunkenness and luxurious gluttony and sensuality of every kind. He was a very chaste man, a very honest man, a very sincere man, a very truthful man, and all this before conversion. I take it for granted that he was a married man. An orthodox Jew would not have passed the age of twenty unmarried. He could not be a member of the Sanhedrin without marrying; and in that famous passage in Corinthians he seems to intimate clearly that he was a married man. Speaking to virgins (that means unmarried men and women and includes both of them that had never married) he says so and so; and to widows and widowers, “I wish they would remain such as I am.” It seems to me that the language very clearly shows that at that time he was a widower. Luther says that no man could write about the married state like Paul writes if he was an old bachelor. I think Luther is right; his judgment is very sound. Paul did not marry again; he remained a widower, and in the stress of the times advised other widowers and widows to remain in that state; but if they wanted to marry again to go ahead and do so; that it was no sin; but the stress of the times made it unwise; and he boldly took the position that he had a right to lead about a wife as much as Peter had, and Peter had a wife.

QUESTIONS

1. What the theme of this section?

2. What Saul’s name, nation, tribe, sect, citizenship, occupation, office, birthplace, and date of birth?

3. Give an account of Tarsus as to its political, strategical, commercial, manufacturing, educational advantages, and its popular religion.

4. Did citizenship in a free city under Rome make one a Roman citizen as did citizenship in Philippi, a colony?

5. How, then, could one obtain it?

6. Distinguish the difference between these terms: Jew, Hebrew, Israelite, Hellinist, and a “Hebrew of the Hebrews.”

7. What the social and financial position of Paul’s family, particularly in view of his occupation?

8. What Paul’s religious and educational advantages?

9. What New Testament evidences are there of Paul’s general educational advantages?

10. What do we know about Paul’s family as seen in the New Testament?

11. Was Paul a rabbi? If so, where did he probably exercise his functions as a rabbi?

12. What is the meaning of the phrase, “Pharisee of the Pharisees?”

13. Did Paul ever meet Jesus before his death? If not, how account for it in view of the interest and publicity of the last week of our Lord’s life?

14. What was Paul’s character before conversion?

15. Was he a married man, and what the proof?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

Ver. 12. Who hath enabled me ] Christ sends none but whom he gifts. Asinos elegit Christus et idiotas, sed oculavit in prudentes, simulque dona dedit et ministeria.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1Ti 1:12-14 . I cannot mention my part in the furtherance of the gospel without expressing my gratitude to our Lord for His forgiveness of my errors and His confidence in my natural trustworthiness, and His grace which gave me strength to serve Him.

Fuente: The Expositors Greek Testament by Robertson

1Ti 1:12 . This parenthetical thanksgiving, which is quite in St. Paul’s manner, is suggested by . Cf. 1Co 15:9 sqq. , Eph 3:8 .

: see note on 2Ti 1:3 . : The aor. is used be cause the writer’s thoughts pass back to the particular time when he received inward strength increasingly, Act 9:22 . In Phi 4:13 the present participle is appropriate, because he is describing his present state. The word is only found in N.T. in Paul and Act 9:22 . Is it fanciful to suppose that Luke’s use of it in Acts was suggested by his master’s account of that crisis? : because . : trustworthy , as a steward is expected to be, 1Co 4:2 . See ref. There is as Bengel remarks, a touch of , of anthropomorphism or accommodation, in . The Divine Master knew that His steward Paul would be trustworthy. Paul, not unnaturally, speaks as if God’s apprehension of him were of the same relative nature as his own hope of final perseverance.

: The fact that Christ employed Paul in His service was a sufficient proof of His estimate of him. and are used in a general sense of St. Paul’s ministry also in Rom 11:13 , 1Co 3:5 , 2Co 3:6 ; 2Co 4:1 ; 2Co 5:18 ; 2Co 6:3 , Eph 3:7 , Col 1:23 ; Col 1:25 . Cf. 1Ti 4:6 , 2Ti 4:5 ; 2Ti 4:11 . The nature of it is exactly defined in Act 20:24 , “to testify the gospel of the grace of God”.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Ti 1:12-17

12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

1Ti 1:12 “I thank Christ Jesus our Lord” This is one of the rare occasions when Paul directs his prayer to Christ instead of the Father. He possibly does this here because it was Jesus whom he heard on the Damascus road (cf. Act 9:4-5; Act 22:7-8; Act 26:15). Paul believed that Jesus

1. strengthened/enabled/empowered him (cf. Php 4:13; 2Ti 4:17)

2. considered him faithful/trustworthy

3. put him to ministry (cf. Act 9:15).

The rest of this paragraph is devoted to Paul’s amazement that God could love, forgive, and use a sinner like him. If God could do this for Paul, He could do it for anyone, even the false teachers and those influenced by them.

This type of doxology that seems to break into the context is characteristic of Paul’s writing. Expressing his theology often caused him to burst into praise and thanksgiving. Paul often used the Greek term euchariste or eucharistia to express thanks, but the term here is charin, which is formed from the stem of the term “grace” (charis). This term is rarer in Paul’s writing (cf. 1Ti 1:12; 2Ti 1:3). However, both are used apparently interchangeably in the Corinthian letters, therefore, they are probably synonymous for Paul, with little or no distinctiveness implied.

SPECIAL TOPIC: THANKSGIVING

1Ti 1:13 “blasphemer” This must refer to Saul’s beliefs and statements about Jesus before his conversion.

“a persecutor and a violent aggressor” (cf. Act 8:1-3; Act 9:1; Act 9:13; Act 9:21; Act 22:4; Act 22:19; Act 26:10-11; 1Co 15:8-9; Gal 1:13; Php 3:6)

“I was shown mercy” This is an aorist passive indicative. God/Christ had mercy on Saul the violent persecutor. If he can receive mercy, anyone can receive mercy. This reveals clearly the character of God and how far His love and mercy extends to sinners.

“because I acted ignorantly in unbelief” In the OT, sins of ignorance could be forgiven by sacrifice (cf. Leviticus 16), whereas for premeditated sin there was no sacrificial possible, not even on the Day of Atonement. In Romans Paul clearly asserts that God holds humans responsible for the light they have. An example of this truth is that before the Mosaic Law, God did not hold humans responsible for violating its precepts (cf. Act 17:30; Rom 3:20; Rom 3:25; Rom 4:15; Rom 5:13; Rom 5:20; Rom 7:5; Rom 7:7-8; 1Co 15:56). This same truth is also seen in those who have never heard the gospel (cf. Rom 1:18 to Rom 2:29). They are responsible for the light they have (from creation, Rom 1:18-23 and an inner moral witness, Rom 2:14-15). This is called “natural revelation” as opposed to “special revelation” (i.e., the Bible).

1Ti 1:14 “the grace of our Lord” The key in Paul’s theology about salvation was the character of God, not the performance of mankind. Fallen humans’ only hope is in the settled, merciful, gracious character of God, expressed in Christ (cf. Eph 1:3-14; Eph 2:4; Eph 2:8-9).

“more than abundant” This is literally “super abundantly” (huperpleonaz). It is a characteristic hapax legomenon compound with huper created by Paul. “Where sin increased, grace abounded all the more” (Rom 5:2).

SPECIAL TOPIC: PAUL’S USE OF “HUPER” COMPOUNDS

“with the faith and love which are found in Christ Jesus” There are several interpretive issues involved in this verse.

1. Should “Lord” (1Ti 1:14) refer to YHWH (cf. 1Ti 1:17) or Jesus? In context YHWH is best.

2. Should God’s gift of grace be linked to faith and love, which are also gifts in Christ (cf. TEV, NJB)?

Surely Paul’s conversion (cf. Acts 9) was an act of grace. Paul was chosen and acted upon. His response was not an act of unaffected free will! His needs were met in God’s grace and Jesus’ actions. Paul received heaven’s gifts and then lived them out to others.

Notice that God’s provisions for salvation come only through Christ. He is God’s answer to fallen mankind’s needs in every area (cf. 1Ti 1:15-17).

1Ti 1:15 “It is a trustworthy statement deserving full acceptance” This phrase is used five times in the Pastoral Letters (cf. 1Ti 1:15; 1Ti 3:1; 1Ti 4:9; 2Ti 2:11; Tit 3:8). It is used much like Jesus’ “amen, amen” (translated “truly, truly” or “verily, verily”) to introduce significant statements.

Many scholars believe that this phrase was a literary marker for Paul, quoting a hymn, liturgy, or catechism. Other possible places he quotes early creedal statements are 1Ti 1:17; 1Ti 3:16; 1Ti 6:15-16; 2Ti 2:11-13.

“Christ Jesus came into the world” This implies Jesus’ pre-existence (cf. Joh 1:1; Joh 1:15; Joh 8:57-58; Joh 16:28; Joh 17:5; 1Co 8:9; Php 2:6-7; Col 1:17; Heb 1:3; Heb 10:5-8), which was a major doctrinal issue related to His deity (He was incarnated, not created, cf. Pro 8:22). This may address the Gnostic aspect of these false teachers. See Special Topic: Gnoticism at Tit 1:1.

SPECIAL TOPIC: PAUL’S USE OF KOSMOS

“to save sinners” This is the purpose of Christ’s coming (cf. Mar 10:45; Luk 19:10; 1Jn 2:2). Also it shows the basic tenet of the gospel concerning fallen humanity’s need for grace (cf. Rom 3:9-18; Rom 3:23; Rom 6:23).

“I am foremost” The greater the light, the greater the consciousness of sin (cf. 1Ti 1:16; 1Co 15:9; Eph 3:8). Paul felt guilty over his persecution of the church (cf. Act 7:58; Act 8:1; Act 9:1-2; Act 22:4; Act 22:19-20; Act 26:10-11), but felt empowered by God’s grace, love, and provision for sinners through Christ’s finished work (cf. 1Ti 1:16).

1Ti 1:16

NASB”perfect patience”

NKJV”all longsuffering”

NRSV”the utmost patience”

TEV”full patience”

NJB”inexhaustible patience”

This is a compound Greek term (makros and thumos) for “restrained wrath.” This term is often used of God in the Greek OT, called the Septuagint (cf. Num 14:18; Psa 86:15; Psa 103:8; Joe 2:13; Nah 1:3). It also characterizes God in the NT (cf. Rom 2:4; Rom 9:22; 1Pe 3:20; 2Pe 3:15). It is meant to characterize His children also (cf. 2Co 6:6; Gal 5:22; Eph 4:2; Col 1:11; Col 3:12; 2Ti 3:10; 2Ti 4:2).

“as an example” Paul’s testimony of salvation from being an arch enemy of Christianity to becoming the trusted Apostle to the Gentiles reveals the depth and width and height of God’s grace. In a sense Paul was a sincere false teacher on whom God had mercy!

“for those who would believe in Him” Jesus prays for those who would believe in Him in Joh 17:20-26. Although the Gospel of John uses the preposition eis often to express the object of human faith, Paul normally uses epi (cf. Rom 4:5; Rom 4:24; Rom 9:33; Rom 10:11; 1Ti 1:16; also notice Act 9:42; Act 11:17; Act 16:31) or just the dative (cf. Gal 3:6; Act 18:8; Act 27:25). There seems to be no theological difference between (1) believing into (eis); believing in (en); believing on (epi); or the use of the dative case without a preposition (cf. 1Jn 5:10).

Paul, like John, sometimes uses hoti (i.e., believe that), which emphasizes the content of faith (cf. Rom 6:8; 1Th 4:14). The gospel is (1) a person to welcome; (2) truths to believe; and (3) a life to live.

SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteu, [verb], Pistos [adjective])

“eternal life” Eternal life (zen ainion) is a major recurring theme in John’s theology. It is a current reality (e.g., Joh 3:16; Joh 3:36; Joh 5:24; Joh 6:47; Joh 6:54) as well as a future hope given to those who know the Father through trusting the Son (e.g., Joh 17:2-3).

Paul uses this term as a way of referring to the life of (1) the new age; (2) the kingdom of God; or (3) resurrection life (cf. Rom 2:7; Rom 5:21; Rom 6:22-23; Gal 6:8; 1Ti 1:16; Tit 1:2; Tit 3:7). Only God is immortal; only God can give life. He gives eternal life to those who trust His Son by faith.

1Ti 1:17 “the King” This doxology is similar to 1Ti 6:15-16. It reflects the language of the later synagogue (“the King of the Universe”) and the Jews of the diaspora (the term “eternal” was used of God by Philo of Alexandria).

It is quite possible that Paul is quoting a creed or hymn of the early church as he does in 1Ti 3:16; 1Ti 6:15-16 and 2Ti 2:11-13.

“Eternal” This is the first of four powerful adjectives which is the same adjectives used in the phrase “eternal life” in 1Ti 1:16 but here to describe God. It is literally “of the ages” (ainion), which may be a metaphor of eternity or a reference to the Jewish concept of two ages:

1. a current evil age characterized by independence and rebellion (angel and human)

2. a coming promised age of righteousness brought by the Spirit and implemented by the Messiah.

See Special Topic at 1Ti 6:17.

The “already and not yet” tension of eternal life characterizes the current period where these two Jewish ages are overlapped because of the new revelation concerning the two comings of the Messiah, one as Savior, and a later one as King, Lord, and Judge.

“immortal” This is literally “incorruptible.” It refers metaphorically to the ever-living, only-living One (YHWH from the Hebrew verb “to be,” cf. Exo 3:14, see Special Topic: Names for Deity at 2Ti 1:2). Only God has life in Himself (cf. Rom 1:23; 1Ti 1:17; 1Ti 6:16). All other life is a derived gift and a stewardship. It comes only through the grace of the Father, the work of Christ (cf. 2Ti 1:10), and the ministry of the Spirit.

“invisible” This is used in the sense of the spiritual realm (cf. Col 1:15) or possibly YHWH as the unseen God (no images, cf. Exo 33:20; Deu 4:15; 1Ti 6:16). God is the eternal Spirit present in all of creation!

“the only God” This refers to Jewish monotheism (see Special Topic at 1Ti 2:5, cf. Deu 6:4-6; Jud 1:25). This context reflects the unique biblical worldview. The Bible presents mankind with a faith perspective beyond the five senses.

1. There is one and only one God (cf. Gen 1:1; Exo 8:10; Exo 9:14; Deu 4:35-39; 1Sa 2:2; 2Sa 7:22; 2Sa 22:32; 1Ki 8:23; Psa 86:8; Psa 86:10; Isa 43:11; Isa 44:6; Isa 44:8; Isa 45:6-7; Isa 45:14; Isa 45:18; Isa 45:21-22; Isa 46:5; Isa 46:9; Jer 2:11; Jer 5:7; Jer 10:6; Jer 16:20).

2. He is a personal, creator, redeemer God (cf. Genesis 1-2; Gen 3:15; Psalms 103-104).

3. He gives promises of hope and restoration by means of Messiah (cf. Isaiah 53).

4. Faith in Messiah repairs the breach of rebellion (the gospel).

5. Whosoever believes in Messiah may have eternal life (the gospel).

The Textus Receptus, following the Greek uncial manuscripts c, Dc, K, L, and P, adds “wise” (NKJV, “to God who alone is wise”). This addition is absent in the Greek manuscripts *, A, D*, F, G, and H*. It may be a scribal addition from Rom 16:27. The UBS4 gives the shorter text an “A” rating (certain).

“be honor and glory” This is basically the meaning of the OT term kabod (cf. 1Ti 1:11). It is used several times in the book of Revelation along with other praises (cf. 1Ti 4:9; 1Ti 4:11; 1Ti 5:12-13; 1 Tim. 7:12).

In the OT the most common Hebrew word for “glory” (kabod) was originally a commercial term referring to a pair of scales which meant “to be heavy.” That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Exo 15:16; Exo 24:17; Isa 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo 33:17-23; Isa 6:5). God can only be truly known through Christ (cf. Jer 1:14; Mat 17:2; Heb 1:3; Jas 2:1).

The term “glory” is somewhat ambiguous.

1. it may be parallel to “the righteousness of God”

2. it may refer to the “holiness” or “perfection” of God

3. it could refer to the image of God in which mankind was created (cf. Gen 1:26-27; Gen 5:1; Gen 9:6), but which was later marred through rebellion (cf. Gen 3:1-22)

It is first used of YHWH’s presence with His people (cf. Exo 16:7; Exo 16:10; Lev 9:23; Num 14:10).

“forever and ever” This is literally “ages of the ages,” an idiom for eternity (cf. Gal 1:5; Php 4:20; 2Ti 4:18). This same term is used in 1Ti 1:16 for “eternal life” and in 1Ti 1:17 for “King eternal.”

SPECIAL TOPIC: FOREVER (GREEK IDIOM)

“Amen” See Special Topic at 1Ti 6:16.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

And. Omit.

thank. Literally I have thanks (App-184.) to.

Christ Jesus. App-98.

bath. Omit.

enabled. Greek. endanamoe. See Act 9:22.

faithful App-160.

ministry. App-190.

Fuente: Companion Bible Notes, Appendices and Graphics

1Ti 1:12. , I thank) A modal expression. [See Append. on Sermo Modalis.] These are correlatives: Christ entrusted Paul with the Gospel: Paul, being accounted faithful, thanks Christ. He thanks Him at 1Ti 1:17; and in all his epistles and in their introductions.-, who hath endued me with power) True conversion and calling confer power, Rom 5:6.- , counted me faithful) A Metonymy of the antecedent for the consequent; i.e. He hath entrusted to me the office of the Gospel ministry: , while he put (in that He put me), denotes the very act. The fact that He entrusted the ministry to me, is the moral aspect: the fact that He put me into it, is as it were the physical aspect of His act. In the phrase, He counted me faithful, we have an example of (the actions of men attributed to God). For if I count any one faithful, and trust him, this is a kind of thing opposite of actual knowledge.[10] But the Divine judgment concerning Paul, that he would he faithful, is infallible. God sees and knows all things. Therefore, in the active sense, does not properly apply to Him. Faith and vision are things antithetic. I wished to convey all this idea by the expression Metonymy, which I used above.

[10] That is to say, Trust in the faithfulness of a man can only strictly exist on the part of man. God knows all that is in man, and what he is about to do. Therefore trust in a mans faithfulness only applies to God by .-ED.

Fuente: Gnomon of the New Testament

1Ti 1:12

I thank him that enabled me, even Christ Jesus our Lord,-Christ Jesus selected Paul for fidelity to his conscience, his sincere desire to obey God, and his willingness to die for what he believed to be right. God always respects the man who keeps a good conscience and is true to his convictions.

for that he counted me faithful, appointing me to his service;-God honored Pauls faithfulness to his convictions and readiness to die for what he believed to be the will of God, though in error, rather than the man who believed on him, yet did not confess him because he feared the Pharisees. God knows the man who is true to his own conscience, and for this reason Christ Jesus counted Paul worthy and placed him in the ministry of preaching the gospel to the Gentiles.

Fuente: Old and New Testaments Restoration Commentary

An Example of Christs Long-Suffering

1Ti 1:12-20

The Apostle breaks off into expressions of heartfelt thanks to God for the abounding grace which had overcome his former obstinacy and blindness. Only his ignorance could palliate his outrage and insult toward Christ, who was now the beloved object of his entire surrender. He had been a blasphemer against God, Act 26:9-11; a persecutor towards his fellow-men, Gal 1:13; injurious, insolent, full of overweening pride. He felt that he had been the chief of sinners, because he had sinned against more knowledge and opportunity than others. It is only when we see God, that we know ourselves and repent in dust and ashes. The Apostle, however, comforted himself in this at least, that through coming time the most hopeless and abandoned sinners would take heart as they considered his case. He was a sample of mercy, a specimen of what Christ could do, an outline sketch to be filled in. Believe on Christ. Faith rests on Christ as foundation. Peter and John use another preposition, toward, or into, i.e., they conceive of union with him, to which all else is preliminary. War the good warfare, that against sin. When men thrust away faith and a good conscience, they stab their pilot and make shipwreck. See 2Ti 2:17-18; 2Ti 4:14-15.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 3 The Chief of Sinners Saved

1Ti 1:12-17

And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen, (vv. 12-17)

There is tremendous power in Christian testimony. All who are saved are not called to be preachers; all do not have the gift of teaching. But all who have trusted in the Lord Jesus Christ ought to have something to say about the great change that comes into the life when Christ is received as Savior and owned as Lord. The apostle Peter tells us we ought to be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear (1Pe 3:15). We may not know very much about theology. We may not be very familiar with the deeper Christian doctrines. But if we have definitely trusted Christ, we ought to be able to say with the one-time blind man of John 9, One thing I know, that, whereas I was blind, now I see (v. 25). We were blind before we saw the Savior, but when He revealed Himself to us His glory shone through those darkened lids of the eyes of our souls, opened them, and lighted them forever.

I know there are some people who are inclined to discount Christian testimonies. They do not seem to enjoy meetings in which people come together to tell what the Lord has done for them. But it seems to me that the way the Lord uses testimonies in the New Testament ought to be a rebuke to them. Take, for instance, this case of Saul who became the apostle Paul, the writer of this letter to Timothy.

We have the story of his conversion at least six times in the New Testament. In Acts 9 we have the historical account of his conversion. In Acts 22 we find him telling about it to his Jewish brethren on the steps of the fortress by the temple in Jerusalem. In Acts 26 we find him relating his experience again before the Roman governor Festus, King Agrippa, and his consort, Bernice. Then in the epistle to the Galatians, chapters 1 and 2, Paul goes over the wondrous story once more, and he tells how he, the one-time enemy of the cross of Christ, reached the place where God revealed His Son in him. In Philippians 3 we have his testimony repeated. He tells us of his religion before he saw the Lord; and how afterward, because of that wondrous vision of Christ in glory, he was able to say: But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ (Php 3:7-8). Then here in the first epistle to Timothy, in this opening chapter, he says, And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

There are many people who profess to be Christians who do not have any conversion story to tell. Of course I recognize the fact that some came to Christ early in life as mere children, and they have but a hazy recollection, if any remembrance at all, of what took place at the time. We are not to discount their conversions because they cannot give a clear account of them. The Lord Jesus said to adults, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven (Mat 18:3). Children are ideal subjects of the kingdom. It is wonderful to win the children to Christ before they come to know anything of the wickedness and corruption of this world. I know some people sneer at child conversion, but it is a great thing to save the children.

An evangelist had spoken on several occasions in a particular church. On one occasion he met some friends after the meeting, and one asked, Any results from your message tonight? The evangelist said, Yes, three and one-half converts. The friend said, You mean there were three adults and one child. No, replied the evangelist, there were three children and one adult. The three children have their whole lives before them, but the adult has lived half his life and has only a fraction left. That is the reason the evangelist said three and one-half converts. That ought to be a word of encouragement to all Sunday school teachers and young peoples workers to sow the seed in the hearts of boys and girls. Remember, it is the incorruptible seed, and you can count on it to spring forth into life.

If people have passed through the years of childhood and come up to youth or maturity without accepting Christ, and then at last are convicted by the Spirit of God of sin, righteousness, and judgment, and they turn to the Lord and trust Him as Savior, they ought to have a very definite story of conversion to tell. They should certainly know this: that they were lost sinners. They were helpless. They were unable to save themselves. Then they heard the voice of Jesus bidding them come to Him, and they came in all their sin and guilt. They trusted Him, and He saved them. They ought to know the reality of the new birth.

The apostle said, I thank Christ Jesus our Lord, who hath enabled me. Stop there for a moment. Enabled me! How many people there are, when you speak to them of the importance of coming to Christ, who will say, Yes, I would like to become a Christian, but I am afraid I would not be strong enough to live the Christian life. I do not want to make a profession and break down, and thus bring dishonor on the name of the Lord. If it depended upon us, we certainly would break down. But when we once trust Christ as our Savior and are born of God, the Holy Spirit comes to dwell within us, to be the power of the new life; it is He who enables us to live for God and serve Him as we seek to make His gospel known to others. It was this over which Paul rejoiced.

I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry. Do not misunderstand the expression counted me faithful. Saul of Tarsus had been unfaithful. The word for faithful is the same as believing. He counted me to be a believer. And whenever anyone believes in the Lord Jesus Christ, God saves him. And He saves us in order that we may serve Him. Paul says, He counted me to be a believer, putting me into the ministry. That is the only way one ever becomes a true minister of Christ. He must be put into the ministry by the Lord Himself.

There are some men who have become ministers simply by solicitation or advice of friends or relatives. Others have entered the ministry, as it is called, because of worldly ambition. They think of it as one of the learned professions where there is an opportunity to give ones self to the study of social problems, religious theories, and other interesting questions. Again, others are moved by a real compassion for the souls of men, and they endeavor to qualify as pastors and leaders in Christian work in order to carry out humanitarian plans for the alleviation of the miseries of underprivileged people. Some of these motives are good and some are not. But it is not in any of these ways that God makes ministers. He takes men up in mercy, saves them by His grace, and puts into their hearts a burning desire to make Christ known to the world. That is what He did for Saul of Tarsus. When God makes a man a minister, His word is as a fire in his soul, and he can say, Woe is me if I preach not the gospel.

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. Paul never could forgive himself for this in after years. He says in one place, For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God (1Co 15:9). And again, we read in Act 22:20, And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. Paul looked back with horror upon those years. He was intensely sincere at the time. A man can be very sincere in wrong things. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them (Act 26:9-10). God in grace saved him, and all that was put away. But Paul never forgave himself to the day of his death for the part he had taken in persecuting the church of God. He says, I obtained mercy, because I did it ignorantly in unbelief. The poet was right when he wrote:

Theres a wideness in Gods mercy,

Like the wideness of the sea;

Theres a kindness in His justice,

Which is more than liberty.

For the love of God is broader

Than the measure of mans mind;

And the heart of the Eternal

Is most wonderfully kind.

Saul of Tarsus was persecuting the church of God. But even then the heart of God was going out toward him until the time when His grace should be revealed to him, and Saul the persecutor should be changed into Paul the Ambassador of Christ. God had mercy on him because he acted in ignorance. He was sure that Christianity was all wrong. He did not understand until the day when he caught sight of the risen Christ in glory. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. Immediately after his conversion he began preaching Christ. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? (Act 9:20-21).

It was grace that so mightily changed Saul: grace broke him down on the Damascus road; grace brought Ananias to him to give him a special message, showing how gladly the church of God would receive him when he put his trust in the Savior; grace empowered him to go forth and preach the gospel. The man who goes forth to preach Christ must go in faith and love-faith in the One who lives to save, love for the souls of lost men. There are many professional ministers today, but a merely professional preacher is an abomination in the sight of God. The servants of God must be motivated by the love of Christ. That was what characterized Paul.

Now we get that wonderful declaration that has been repeated so often by gospel preachers: This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Many have the idea that Christ came to save good people, but He tells us, I am not come to call the righteous, but sinners to repentance (Mat 9:13). Listen to me, if you can prove that you are not a sinner, then I can prove from this Word that Jesus did not come to save you. They that be whole need not a physician, but they that are sick (Mat 9:12). He is the Great Physician, healing sin-sick souls. If you have never come to Him, will you not come today and prove the reality of His saving power? Do not fear that you are too great a sinner. Read the words again: This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. The chief of sinners has been saved already, so you can only trail along behind. He who described himself as the chief is now in the glory. Therefore you need not fear lest you are too bad for Christ.

Listen to the apostles confession, Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. I obtained mercy. We do not receive salvation because we deserve it, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost (Tit 3:5). Paul says, That in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. I get two things from that last clause: Paul tells us that the Lord saved him as a pattern. He became a pattern to all future believers-he, the chief sinner, was saved by divine grace. Then I think Paul had this also in mind: he was saved by a revelation of Christ from heaven. Someday his own people Israel are going to have a wonderful revelation of Christ from heaven, and then they, as a nation, will turn to Him. So I believe Paul had Israel in mind when he said that he was a pattern to them which should hereafter believe on him to life everlasting.

He closes this section with a wonderful doxology. His heart is filled with worship and praise, and he bursts forth in these words, Now unto the King eternal, immortal [incorruptible], invisible [Deity is invisible to the human eye], the only wise God, be honour and glory for ever and ever. Amen. This is the grateful expression of worship that rises from the heart of the saved sinner. It tells of a soul exulting in the matchless wonder of redeeming love.

Fuente: Commentaries on the New Testament and Prophets

I thank: Joh 5:23, Phi 2:11, Rev 5:9-14, Rev 7:10-12

who: 1Co 15:10, 2Co 3:5, 2Co 3:6, 2Co 4:1, 2Co 12:9, 2Co 12:10, Phi 4:13, 2Ti 4:17

counted: Act 16:15, 1Co 7:25

putting: 1Ti 1:11, Act 9:15, Col 1:25

Reciprocal: Gen 32:10 – not worthy of the least of all 1Sa 3:20 – established Neh 9:8 – foundest Neh 13:13 – counted Pro 13:17 – but Jer 23:28 – speak Mat 20:4 – Go Mat 24:45 – is Luk 10:2 – the Lord Luk 18:11 – God Act 26:16 – a minister Rom 1:1 – called Rom 1:5 – we have 1Co 1:14 – thank 1Co 4:7 – who Gal 1:15 – and Eph 4:12 – the work Col 1:23 – whereof 1Th 2:4 – to be 1Ti 1:18 – charge 1Ti 2:7 – I am 1Ti 3:11 – faithful 2Ti 2:2 – faithful Heb 3:2 – as Heb 3:5 – faithful Rev 11:17 – We give

Fuente: The Treasury of Scripture Knowledge

1Ti 1:12. This verse is related in thought to the previous one concerning the trust that the Lord had in Paul. Christ counted the apostle as a faithful servant, hence was worthy of being put into the ministry or service of preaching the Gospel.

Fuente: Combined Bible Commentary

1Ti 1:12. Who hath enabled me. The order of the Greek is more emphatic. I give thanks to Him who gave me power, to Christ Jesus our Lord. It is significant that the same word is used by Luke in his account of St. Pauls conversion, he was strengthened (Act 9:19). The tense points rather to what was done at that time than to a continuous action.

Faithful. In the sense of trustworthy. So, with the same thought of this recognition of his faithfulness being an act of mercy, in 1Co 7:25. Christ in His pity saw, through the rage and fury of the persecutor, the germ of that thoroughness in action, and loyalty to conscience, which was capable of being developed into the higher faithfulness.

Putting. Better, when used of a Divine act, appointing, as in 1Th 5:9.

Fuente: A Popular Commentary on the New Testament

Thanking God for His Gracious Gift No one understood the impact of sin on his life like the apostle Paul did ( Rom 7:24-25 ). Grateful for the salvation afforded him through Christ and the opportunity to tell others about it, the apostle burst into praise. The word “enabled” suggests a giving of strength, which Paul appropriately attributes to Christ

( Php 4:13 ). In his life before Christ, Paul spoke against the Son of God and his church, or blasphemed. He also persecuted the body of Christ, even to cities outside of Jerusalem ( Act 22:4-5 ; Act 26:9-11 ). Coffman says the word “insolent” describes “a person who takes a savage personal delight and a malicious enjoyment in the afflictions inflicted upon another.” With this rising tide of charges against him, Paul surely felt he was in a hopeless state, but God gave him mercy. Sin had blinded him to the point that he believed he was doing the very works God would have him to do ( 1Ti 1:12-13 ; Act 23:1 ).

God’s grace is only in Christ, where we also find the source of our faith and love. Just as much as Paul’s sin abounded, just so God’s grace abounded ( Rom 5:20 ). Here was a man who had violently opposed Christ and his cause, yet Jesus came to save him. It is completely true that Jesus came into the world to save sinners ( Luke 1910 ; Mat 9:12-13 ). We ought to totally accept the idea that Jesus came to save sinners. By saving the terrible persecutor of his body, Jesus said to all lesser sinners that he would save them, too. Paul became God’s example of just how far his mercy could go. Guthrie says the word “pattern” presents two ideas to us. It “may be understood either as an outline sketch of an artist, or as a wordillustration expressing an author’s burning purpose.”

Thus, all who follow Paul’s conversion should see God’s intent to save all sinners. This should cause us to believe on Christ with a look forward to eternal life through complete obedience ( 1Ti 1:14-16 ).

It is natural that one saved from such sins that he may have thought unforgivable would burst forth with thankful praise. In this expression of praise, we have an apt description of God. He is eternal, without beginning or end ( Heb 13:8 ; Heb 7:1-3 ; Heb 7:20-25 ). He is immortal in that he will not die and invisible because he is a spirit ( Exo 3:14 ; Joh 4:24 ). There is only one God, not a plurality of them as the Greeks thought ( 1Ti 1:17 ; Eph 4:6 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 1:12-14. And I thank Christ Jesus Here thanksgiving, an important branch of divine worship, is addressed to the Lord Jesus; who hath enabled me, for that he counted me faithful The meaning is, I thank him for putting me into the ministry, and enabling me to be faithful therein; who was before a blasphemer Of Christ; a persecutor Of his church; and injurious In my behaviour toward it; or rather a reviler, as may be properly rendered, namely, of his doctrine and people. But I obtained mercy He does not say, because I was unconditionally elected, but, because I did it ignorantly Because, though I acted in a very rash, savage, and criminal manner, yet I did not therein contradict the sentiments of my own conscience; in unbelief Not knowing nor believing that Jesus of Nazareth is the Messiah, or that those whom I persecuted were his servants. Not that his ignorance took away his sin, but it left him capable of mercy, which he would hardly have been, had he acted as he did in contradiction to the conviction of his own mind: for had he knowingly opposed what he apprehended to be truth, (especially truth of such unspeakable importance to the glory of God and the salvation of mankind,) out of regard to his secular interest, he would doubtless have been left to perish under a judicial blindness and hardness of heart. It is probable, as Paul was then a scholar at Gamaliels feet, he might not have been present when any of Christs miracles were performed, as Christ spent but little time at Jerusalem. The popular cry was strong against him, and the Pharisees and rulers treated him with so much contempt, and were so full of malignity toward him, and so ready to advance the most slanderous reports to the prejudice of his character, that it is the less to be wondered at that this rash, hot youth was borne down by the torrent. Yet we see how far Paul was from thinking all this, and whatever could be added to it, a sufficient excuse. Instead of insinuating, with some, that the miracle wrought for his conversion to Christianity was a reward for his extraordinary integrity and virtue while a Jewish zealot, he speaks of himself as one of the greatest sinners upon earth, and thereby shows, by the way, how much guilt a man may contract without acting directly contrary to the convictions of his mind, if he has neglected an impartial care in forming his principles of action. Doddridge. And the grace of our Lord Whereby I obtain mercy; was exceeding abundant , super-abounded; with faith Opposite to my preceding unbelief; and love Opposite to my blasphemy, persecution, and reviling; which is in Christ Jesus Which, through his mediation and the influence of his Spirit, was implanted in my heart, thereby giving life and comfort to my profession.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 3

PAUL THE CHIEF OF SINNERS

12. I give thanks to the Lord Jesus Christ, who fills me up with dynamite. The Greek here is endunamosanti. En means with, dunamis, dynamite. It is the verb form of the word and in aorist tense, which reveals an instantaneous action. Hence, Paul certifies that Christ filled him up with dynamite in a moment. No wonder he was always loaded, and ready to shoot on a moments notification. The same Omnipotent Christ is ready to load up you and me, and prepare us every moment to fire on the devil. Because he considered me faithful, putting me in the ministry,

13. Formerly being an evil speaker, a persecutor, and an insulter; but I obtained mercy, because I did it ignorant in unbelief. Honesty was the saving trait in Pauls character. Fortified by the greatest human learning, the most consummate ecclesiastical bigotry, and official power, he could only be convinced by a miraculous intervention. If you are perfectly honest, though literally blinded by the devil and led captive at his will, God will deliver you, if he has to work a miracle, as in case of the proud, obdurate, persecuting Saul of Tarsus.

14. Here he certifies that the grace, along with faith and love in Christ Jesus, abounded in his case. In the Scriptures we constantly see the superlative preeminence of faith and love, the one Constituting the human, and the other the Divine hemisphere, in the glorious plan of salvation.

15. Christ Jesus came into the world to save sinners, of whom I am first;

16. But on this account I obtained mercy, in order that in me the first Jesus Christ may show forth all long suffering, for an example of those about to believe on him unto eternal life. Paul was first in official position, leadership, learning, and influence in his day. Many have stumbled over this statement, but I see no good reason. Cognomens and epithets survive changes of character in all human circles. In my peregrination I preach side by side with saloonkeepers, drunkards, infidels, thieves, and gamblers, with a number of whose names I am perfectly familiar. We all know them, and frequently designate them by these dark epithets. While all this is true, it is equally true that they are wonderfully saved, gloriously sanctified, filled with the Spirit, and preaching the gospel like messengers from heaven, God everywhere setting his seal on their labors of love. Paul is this day the same chief of sinners, playing on his golden harp among the angels. We will never be angels. Through all eternity we will be nothing but sinners saved by grace. In conversion you are a justified sinner; in sanctification, a purified sinner; and in heaven, a glorified sinner. We must be jealous of our sinnership, as this is the basis of our claim on Christ, since he saves none but sinners. So long as we are in this world, we need him not only to save us, but to keep us saved. If we should forfeit our sinnership, we would forfeit our salvation, as Christ is the Savior of sinners only. Yet it is diabolical foolery to say we must keep on sinning. Neighbor John is well known as a painter; though he has not painted a house since he got rich twenty years ago. Neighbor Samuel is a sailor, so born, reared, and educated; but he has not sailed in twelve years. At the time of this writing Paul was the chief of sinners, yet, as he says himself in the same sentence, gloriously saved, and consequently a great encouragement to those who shall believe on Him unto eternal life.

18. The gifts of prophecy laid down in Pauls catalogue (1 Corinthians 12) constitute the enduements of the Holy Ghost, necessary qualifications to preach the gospel. Timothy had received these with his call to the ministry. That you may war a good warfare in the same. These extraordinary gifts of the Holy Ghost constitute the Christians panoply, with which he wages an exterminating war against sin and Satan; the Spirit serving as armor-bearer, putting in his hand the implement needed in every emergency.

19. Having faith and a good conscience, which certain ones having cast away have made shipwreck concerning the faith. A true faith always bears the heavenly fruit of good works. Faith and works are the two oars of the salvation boat, in which you sail across this probationary ocean, plowed with a thousand cyclones, to the bright golden shore of a blessed immortality. When your faith fails, your works are no longer in harmony with the Divine administration. Then it is impossible to have a good conscience.

20. Of whom is Hymeneus and Alexander, whom I have delivered to Satan, that they may learn not to speak evil. Among the many fallen Christians on all sides breaking Pauls heart, here are two preachers so far deflected from the faith once delivered to the saints that Paul finds it necessary to turn them out of the Church; i.e., excommunicate them from the New Testament Ecclesia, turning them over to Satan. Regeneration takes you out of the world, and sanctification takes the world out of you. So the bona fide Christian is doubly divorced from the world. God calls the devil the God of this world. (2Co 4:4.) Hence, the world and the Church are utterly separate and distinct, having no fellowship either with other, the devil ruling the one, and God the other. Hence, to turn people out of the New Testament Church is to surrender them to Satan. Excommunication is the last and most powerful remedy. It will convict sinning Church members when nothing else will. Ejectment from the kingdom of grace is but preliminary to their rejection from the kingdom of glory. Hence, it is calculated to alarm, convict, and bring to repentance when everything else has failed. We see here that Paul does it for their good, that they learn not to speak evil. When the devil gets them in his black clutches, and the Holy Ghost shows them an open hell and the seething billows rolling at their feet, Paul hopes they will take alarm and repent.

Fuente: William Godbey’s Commentary on the New Testament

1Ti 1:12-17. Further Digression on Gods Mercy.The connexion is not obvious. P. Ewald has suggested that 1Ti 1:12-17 has been displaced and should properly follow 1Ti 1:12. It is, however, in keeping with Pauls style that the mention of the Gospel entrusted to him should lead to such an outburst of thanksgiving. He, the persecutor, forgiven because ignorant (cf. Luk 23:34, and the close parallel in Testament of Judah 19:3), was counted trustworthy for Gods service. To forgiveness was added salvation. For, accompanying Christs grace to him, faith had supplanted his unbelief, and love his former cruelty. In this mercy bestowed on himself he sees a special fitness. Since he, Paul, is chief of sinners (who but Paul could have written this?) it forms the supreme example of Gods long-suffering with sinners generally.

1Ti 1:13. injurious: i.e. one who commits violent outrage.

1Ti 1:15. faithful is the saying: a formula, peculiar to the Pastorals, used to affirm that an assertion is reliable. It sometimes introduces, and sometimes follows, the declaration (either in an aphorism or in a formal statement of doctrine) of what is apparently an accepted belief. The saying here is plainly a familiar maxim, which implies Christs pre-existence, confesses His Incarnation, but lays chief stress upon the work of salvation.worthy, etc.: cf. Enoch, 94:1.chief: as a man draws nearer to the light he gains a clearer vision of his own shadow.

1Ti 1:17. King eternal: rather, King of the ages, i.e. of the great periods into which Jewish thought divided time. There is no allusion to the Gnostic ons.only God: some authorities wrongly insert wise from Rom 16:27.

Fuente: Peake’s Commentary on the Bible

Verse 12

Faithful; worthy of being intrusted.

Fuente: Abbott’s Illustrated New Testament

CHAPTER 7

In the 1800’s a Scottish pastor resigned from his church. When asked why he had resigned he explained that he had only let one little boy to the Lord in the past year. He had however lead John Moffat to the Lord and Moffat was used of the Lord to open up South Africa to the Gospel.

In the early 1800’s there was a chief in South Africa named Afrikaner. He was chief of the Hottentot tribe, a vicious hardened group of warriors. Afrikaner was known throughout the country and the governor of Cape Town had fixed a hefty price on his head – dead or alive.

Also in the early 1800’s there was a young Scottish man by the name of Moffat which God lead into the ministry. One thing led to another and Moffat was led of the Lord to go preach the gospel to the Hottentot tribe in South Africa.

God used Moffat to speak of the Gospel to Afrikaner and Afrikaner became the first convert in the Hottentot tribe.

Moffat needed to go to Cape Town on business and he decided to take Afrikaner with him – so Africkaner dressed as an attendant Afrikaner and Moffet made their trip.

As they made their way through the Dutch farmland Moffat found that he was supposed to have been killed by Afrikaner – or so went the story that had been passed around. One man even told Moffat that he had seen Moffat’s bones.

Moffat told one farmer that the Afrikaner he knew was a good man. The farmer did not believe Moffat and said that he would like to see this terror of a man before he himself died. Moffat told the farmer that his attendant was indeed the man Afrikaner. The farmer exclaimed: “O God, what a miracle of Thy power! What cannot Thy grace accomplish!”

I trust this account of what God can do will set the stage for Paul’s continuing comments to us from I Timothy.

1Ti 1:12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

Here is an outline for your possible use.

I. A TRULY THANKFUL MAN

A. Paul the Enabled

B. Paul the Faithful

II. A TRULY ENLIGHTENED MAN

A. Paul Realized Who He was Without Christ

B. Paul Realized What Christ did For Him

III. A TRULY BLESSED MAN

1Ti 1:12-14

I don’t know the inner thoughts of Paul’s mind when he went into this portion of his letter but I have to wonder. I wonder if he wasn’t sticking this in as one final emphasis to what he has been saying about the false teachers. They are teaching you of the law when they don’t understand what the law is for. He then laid out what the law was for – the sinner! He now shifts to illustrate how wrong the Jewish concept of the law was and how he found mercy before the Lord and then describes that mercy unto salvation and ministry in his own life. What a perfect illustration of what he is saying – the law can’t bring about salvation, only grace through faith in Christ can do that!

Paul himself was out there putting the law up to all comers while persecuting the saints. He was totally serious and committed to serving the law that he misunderstood. He then shares how fantastic the gospel is in changing a life.

1Ti 1:12. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

The thought of his being entrusted with the Gospel seems to move Paul to show how thankful he was for Christ’s work in his life.

I would like to go back and just read through that time in Paul’s life – a time of great turmoil I am sure.

Act 9:1-20

” And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [it is] hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord [said] unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought [him] into Damascus. 9 And he was three days without sight, and neither did eat nor drink. 10 And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I [am here], Lord. 11 And the Lord [said] unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for [one] called Saul, of Tarsus: for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting [his] hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14 And here he hath authority from the chief priests to bind all that call on thy name. 15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16 For I will shew him how great things he must suffer for my name’s sake. 17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, [even] Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in the synagogues, that he is the Son of God”

Paul takes time out to thank the Lord for His

Enablement

counting him faithful

putting him into the ministry

Any other feeling on the part of a missionary, minister or layperson that ministers within the church is out of line. Every Sunday School teacher, every minister of any kind must be thankful for the enablement God gives them, and realize that it is God that counts them faithful, not themselves. They must also realize that it is God that placed them into the ministry. Any other and they are totally misplaced.

It is God that enables us (Act 1:8), and it is He that will judge our life, and it certainly should be God that places us into our ministries, no matter what those ministries might be.

The term ministry is closely related to the term for deacon. It is the doing for others in the church. It means “service.” Barclay relates an account that illustrates the selfless service the term implies. “[The Greek Writer] Plutarch tells us that when a Spartan won a victory in the games, his reward was that he might stand beside his king in battle. A Spartan wrestler at the Olympic games was offered a very considerable bribe to abandon the struggle; but he refused. Finally, after a terrific effort, he won his victory. Someone said to him: “Well, Spartan, what have you got out of this costly victory you have won?” He answered: “I have won the privilege of standing in front of my king in battle.” From William Barclay’s THE LETTERS TO TIMOTHY, TITUS, AND PHILEMON; Philadelphia; Westminster; 1975; pp 42-43.

The Olympics have changed a little haven’t they!

It is reported that a pastor stated once that the only time that God blessed him was when one of his church people moved away or died.

I have a friend that is in a church of about seventy people. He tells me of the blessings and he tells me of the surprises, and he tells me of the problems. The problems are usually people. In fact he vocalized the above recently – his comment was prompted by the fact that there were a couple of families that were working behind the scenes to cause friction and ultimately have him removed from his pastorate.

He was realistic in knowing that the Lord was in control, and that it was Satan that was moving in his church rather than the Lord, but he still must cope with this background each time he steps into the pulpit or speaks to one of his folks.

If you are looking for your situation/ministry to generate feelings of thankfulness to the Lord, then you are in error and you will most likely not find a time when you are thankful.

Paul was thanking Christ for placing him in the ministry, not the people that he was ministering to. The people may get bad at times, but it is Christ we serve not people. This is a very important distinction.

Paul was not bragging that he was in the ministry, he was only sharing his joy in the fact of it.

There are times when I look in the mirror in the morning and wonder who that is. I am still a hood from Lexington, NE in my mind and I marvel at the fact that the God of the universe allows me to stand before His people to teach and preach. I, to this day do not comprehend what God has done in my life and through my life.

Id like to just make a comment about the enablement that Paul mentions. We all need the Lord’s enablement in all that we do. Our own talents and abilities won’t be enough to do the job that the Lord asks us to do.

We need His empowerment to do it all.

We need the gifts that He has given to us to use in the church.

Without both of the above, we will be functioning at a level far below that which He wishes for us.

Don’t be a minister unless you are called and placed by God. Do be a minister if He calls and attempts to place you.

The phrase “counted me” pictures the fact that Christ had faith in Paul’s ability to carry out the ministry that He had given him. The phrase is used of a king that sent an ambassador to a far country that had confidence in the one sent that he would carry out the desires of the sender.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:12 {11} And I thank Christ Jesus our Lord, who hath {g} enabled me, for that he counted me faithful, putting me into the ministry;

(11) He maintains of necessity his apostleship against some that did find fault with his former life, debasing himself even to hell, to advance only Christ’s only, with which he abolished all those his former doings.

(g) Who gave me strength, not only when I had no will to do well, but also when I was wholly given to evil.

Fuente: Geneva Bible Notes

B. Exhortations to be faithful 1:12-20

Paul proceed to balance his instruction by giving Timothy a positive encouragement and a negative warning so he would deal with the false teachers effectively.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. A positive encouragement 1:12-17

Paul thanked God for changing him to enable Timothy to appreciate the fact that God can transform even the worst of sinners and enable His saints to accomplish supernatural feats. What called forth Paul’s testimony here was the difficult situation Timothy faced in Ephesus made even harder by Timothy’s personal tendency toward timidity. The evidence that Timothy tended to be timid, perhaps partly because of the strong opposition he faced, comes out more clearly later in this epistle.

"V. 11 with its assertion that the gospel was entrusted to Paul provides the setting for 1Ti 1:12-17. Paul demonstrates how this entrusting and his own reception of mercy and grace in Jesus Christ provides an illustration that the gospel is the power of God unto salvation for any sinner, because it has been that to him, a terrible sinner." [Note: Knight, p. 92.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Did God save Paul because He foresaw that Paul would be faithful (1Ti 1:12)? No, but God entrusted him with the ministry he had received at least in part for that reason.

"Not skill or knowledge but faithfulness is the first qualification for a minister of Christ (1Co 4:2)." [Note: Hiebert, p. 40.]

Paul had not opposed Jesus Christ and His church because he wanted to dishonor God. Paul believed he was serving God by persecuting Christians. He was mistaken about who Jesus Christ is. For this reason God had mercy on him. The Old Covenant also distinguished between unwitting and purposeful sinning (cf. Lev 22:14; Num 15:22-31; Rom 10:3; 2Ti 1:3). The Greek word translated "violent aggressor" ("violent man," NIV; hubristes) means a proud, haughty man. Such a person heaps insulting language on others and or does some shameful act of wrong against them.

God poured out grace, trust, and love on Paul even though Paul had poured out blasphemy, persecution, and violence on God.

"Jesus recognized this principle when He prayed on the cross, ’Father, forgive them, for they know not what they do’ (Luk 23:34). Their ignorance did not save them, nor did Christ’s prayer save them; but the combination of the two postponed God’s judgment, giving them an opportunity to be saved." [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 2:212.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)