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Commentary on 1 Timothy 1 verses 12–17
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 23:21. 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, Act 9:1. He made havoc of the church, Act 8:3. 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, Luk 12:48. 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," etc.
(2.)Here he takes notice of the abundant grace of Jesus Christ, Ti1 1:14. 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 (Ti1 1:15): This is a faithful saying, etc. 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, Joh 1:14. He came into the world, not to call the righteous but sinners to repentance, Mat 9:13. His errand into the world was to seek and find, and so save, those that were lost, Luk 19:10. 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, etc., Act 9:1, Act 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 3:8) 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 (Co2 11:5), 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 (Ti1 1:16): 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 11:6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb 10:39.
[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, etc. 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 7:9. He is immortal, and the original of immortality; he only has immortality (Ti1 6:16), 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, Ti1 6:16. He is the only wise God (Jde 1:25); 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.
For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith.
For one who errs by simplicity may be pardoned, as the blessed Apostle Paul says of himself, "I who at first was a blasphemer, and a persecutor, and injurious; yet obtained mercy, because I did it ignorantly."
At this point in my discourse I confess my amazement at the wise dispensation of the Holy Spirit, in limiting the epistles of the others to a small number but granting grace to Paul, the former persecutor, to write fourteen. For it was not as though Peter and John were less than Paul that he withheld the gift in their case—God forbid!—but that his doctrine might be beyond question, he gave the grace to the former enemy and persecutor to write more, that thus we might all be confirmed in our faith. Indeed, all were astonished at Paul and said, “Is not this he who used to make havoc” previously “and who has come here for the purpose of taking us in bonds to Jerusalem?” Do not be astonished, Paul says, “I know that ‘it is hard for me to kick against the goad.’21 I know that ‘I am not worthy to be called an apostle, because I persecuted the church of God,’ but ‘I acted ignorantly.’ For I considered the preaching of Christ to be the destruction of the law, for I did not know that he came ‘to fulfill the law, not to destroy it.’23 But ‘the grace of our Lord has abounded beyond measure in me.’ ”
Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, "who was formerly," he says, "a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. "For I bear them record that they have a zeal for God, but not according to knowledge." (Rom. x. 2.) But of himself he says, "Who was a blasphemer and a persecutor." Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he was a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.
"But I obtained mercy because I did it ignorantly in unbelief."
Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. "Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God." (John xii. 42, 43.) And Christ again said to them, "How can ye believe, who receive honor one of another" (John v. 44)? and the parents of the blind man "said these things for fear of the Jews, lest they should be put out of the synagogue." (John ix. 22) Nay the Jews themselves said, "Perceive ye how we avail nothing? behold, the world is gone after Him." (John xii. 19) Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, which they had confessed to be a sign of divinity, this could not be a case of ignorance.
But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, "which He had promised before by His holy prophets." (Rom. iv. 2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, whilst thou that studiest the law art persecuting it! It is for this he condemns himself, saying, "I am not meet to be called an Apostle." (1 Cor. ix. 9.) It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained "mercy." What then does he mean when he says, "He counted me faithful"? He would give up no right of his Master's: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, "Sirs, why do ye these things to us? we also are men of like passions with you." (Acts xiv. 15.) So again, "He counted me faithful." And again, "I labored more abundantly than they all, yet not I, but the grace of God which was with me." (1 Cor. xv. 10.) And again, "It is He that worketh in us both to will and to do." (Phil. ii. 13.) Thus in acknowledging that he "obtained mercy," he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, "Blindness in part is happened to Israel." (Rom. xi. 25)
But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, "The Romans will come and take away both our place and nation." (John xi. 48.) What fear was this that agitated them, but that of man?
We heard the reading from the apostle, and perhaps some of you may be worried by what is written there, “According to the justice which is from the law, I was without reproach. Whatever was a gain for me, that I have regarded as a dead loss on account of Christ.” Then he went on to say, “I have reckoned it to be not only a dead loss, but even muck, that I may gain Christ and may be found in him, not having my own justice which is from the law, but the justice which is from the faith of Jesus Christ.” The question is, how could he consider conducting himself without reproach according to the justice which is from the law, to be so much muck and loss? After all, who gave the law?… But let us listen to what he says in another place, “It was not as a result of works,” he says, “which we have done ourselves, but according to his own mercy that he saved us, by means of the bath of rebirth.” And again, “I, who was previously a blasphemer and persecutor, and an overbearing man; but I obtained mercy,” and so on. On the one hand he affirmed that he conducted himself without reproach; on the other he confessed he had been a sinner of such proportions that no sinners need despair of themselves, precisely because even Paul had found remission.
From being a persecutor he was changed into “a preacher and the teacher of the nations.” “Previously,” he says, “I was a blasphemer and persecutor and an insolent man. But the reason I obtained mercy was this, that Christ Jesus might demonstrate his forbearance first of all in me, and for the instruction of those who were going to trust him for eternal life.” It is by the grace of God, you see, that we are saved from our sins, in which we are languishing. God alone is the medicine that cures the soul. The soul was well able to injure itself but quite unable to cure itself. In the body, too, after all, people have it in their power to get sick, but not equally in their power to get better. I mean, if they exceed the proper limits, and live self-indulgent lives and do all the things that undermine the constitution and are injurious to health, the day comes, if that’s what they want, when they fall sick. When they’ve so fallen, though, they don’t get better. In order to fall sick, you see, they apply themselves to self-indulgence. But in order to get better, they must apply the doctor’s services to their health.… And so it goes with the soul.
What then is this “grace for grace”? By faith we first win God’s favor; and for us who were not worthy to have our sins forgiven, from the very fact that, though unworthy, we received so great a gift, it is called grace. What is grace? That which is given gratuitously. That which is bestowed, not paid back. If it was owed, recompense was paid, not grace bestowed.… Having acquired this grace of faith, you will be just by faith. “For the just man lives by faith.” And you will first win God’s favor from living by faith. When you have won God’s favor from living by faith, you will receive as a reward immortality and everlasting life. And that is grace.… Paul acknowledges this grace when he says that he had before been a blasphemer and a persecutor, and insulting, “but I obtained mercy.”
Paul introduces a new kind of admonition by exhorting others “by the mercy of God.” Why does he not exhort through God’s might, or majesty, or glory? Why by his mercy? Because it was through that mercy alone that Paul escaped from the criminal state of a persecutor and obtained the dignity of his great apostolate. He himself tells us this, “For I formerly was a blasphemer, a persecutor and a bitter adversary; but I obtained the mercy of God.” … “I exhort you by the mercy of God.” Paul asks—rather, God himself is asking through Paul—for God has greater desire to be loved than feared. God is asking because he wants to be not so much a Lord as a Father.
though I was formerly a blasphemer and a persecutor and a violent man; but I was shown mercy because I acted ignorantly in unbelief.
though I was formerly a blasphemer. See how Paul increases the mercy of God, remembering his former life, and showing whom he chose to have mercy on.
And a persecutor. For Paul would say: Not only was I uttering blasphemies, but also by persecuting others, I compelled them to speak blasphemies.
but I was shown mercy. Paul shows himself worthy of punishment, for mercy is shown in these cases.
because I acted ignorantly. If Paul did it ignorantly, he was shown mercy; why then were not the Jews also shown mercy? And we say, first of all, that they do not want it. For those who approached Christ were shown mercy. But why did not all see the vision as Paul did? For if so, all would have approached. Because Paul persecuted out of ignorance, but those others did so knowingly. Heard the evangelist saying that many of the Pharisees and Jews believed, but they did not confess it; "For they loved the glory of men more than the glory of God." (Jn. 12:43) And again Jesus said to them; "How can you believe, who receive glory from one another?" (Jn. 5:44) And again: "This they said, his parents said, because of the Jews, so that they themselves would not be put out of the synagogue." (Jn. 9:22) And the Jews themselves were saying, "Do you see that we are not benefiting at all? Behold, the whole world is going after him." (Jn. 12:19) Did you see them sinning in knowledge, for the sake of ambition? At that time Paul was perhaps at the feet of Gamaliel, not associating with the crowd, and after that, seeing the faith of Christ increasing, he was zealous with the zeal of God, though not in full knowledge.
in unbelief. From the law, Paul read about Christ. Therefore, since he did not immediately believe in Christ, he calls the matter concern, born from unbelief.
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SUMMARY
In 1 Timothy 1:13, the Apostle Paul offers a profound and humbling reflection on his life before encountering Christ, starkly contrasting his former identity as a vehement opponent of the gospel with the divine mercy he subsequently received. This verse serves as a powerful personal testimony to the transformative power of God's grace, emphasizing that his past actions, though grievous, were committed out of ignorance and unbelief, thereby setting the stage for the unmerited favor that radically altered his trajectory from persecutor to apostle.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Contrast as its primary literary device, juxtaposing Paul's dark past ("blasphemer, persecutor, injurious") with the radiant reality of God's grace ("obtained mercy"). This stark opposition magnifies the depth of God's transforming power. The use of a Triad ("blasphemer, persecutor, and injurious") emphasizes the comprehensive nature of Paul's former depravity, creating a sense of escalating wickedness. Furthermore, the verse functions as a concise piece of Autobiographical Testimony, lending immense credibility and emotional weight to Paul's subsequent theological assertions about the gospel's power. The phrase "ignorantly in unbelief" serves as a form of Explanative Qualification, not excusing sin but providing context for the reception of mercy, highlighting the distinction between unintentional and willful sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's testimony in 1 Timothy 1:13 is a foundational declaration of God's boundless grace and transformative power. It underscores the truth that no one is beyond the reach of divine mercy, regardless of the depth of their sin or the extent of their opposition to God. This verse vividly illustrates that salvation is not a reward for human merit but a sovereign act of God's compassion, freely given to those who, like Paul, were once enemies but are now reconciled through Christ. It sets a paradigm for understanding the radical nature of conversion and the unmerited favor that defines the Christian experience, reminding believers that their past does not define their future in Christ.
REFLECTION AND APPLICATION
Paul's raw honesty about his past serves as a profound source of hope and humility for believers today. It reminds us that God's grace is truly sufficient for all, capable of redeeming even the most broken or hostile individuals. This truth should inspire us to extend grace to others, recognizing that God's transformative power can work in anyone's life, and to share the gospel without prejudice or judgment, knowing that no one is beyond the scope of Christ's saving work. Furthermore, Paul's continuous remembrance of his past actions, even as an apostle, fostered a deep humility and profound gratitude for the mercy he received. This should prompt us to regularly reflect on God's grace in our own lives, cultivating a spirit of thankfulness and a renewed commitment to living in light of the immense mercy we have been shown, understanding that our salvation is entirely by grace, not by works.
Questions for Reflection
FAQ
Was Paul's "ignorance in unbelief" an excuse for his sin, or did it make his sin less severe?
Answer: Paul's statement that he acted "ignorantly in unbelief" is not an excuse for his sin, nor does it diminish the severity of his actions. His past as a blasphemer, persecutor, and injurious man was objectively wicked and caused immense suffering to early Christians. Rather, this phrase explains the condition under which God extended mercy to him. In Jewish thought, there was a distinction between sins committed "unwittingly" or "in ignorance" (for which atonement could be made) and "high-handed" or "presumptuous" sins committed in deliberate defiance of God's known commands (Numbers 15:27-31). Paul genuinely believed he was serving God by persecuting Christians, acting out of a profound misunderstanding of Jesus' true identity and God's true will. This lack of knowing rejection of Christ, coupled with God's sovereign choice, allowed for the outpouring of divine mercy, demonstrating that God's grace can reach even those who oppose Him out of misguided zeal.
Does this verse imply that ignorance can lead to mercy for everyone?
Answer: While Paul's experience highlights that God's mercy can be extended to those who act in ignorance, it does not imply that ignorance is a universal "get out of jail free" card for sin. Paul's ignorance was specifically regarding the identity of Jesus Christ and the true nature of God's plan of salvation, not a general ignorance of moral law. Crucially, his mercy was not earned by his ignorance but was a sovereign act of God's grace, leading to his dramatic conversion on the road to Damascus (Acts 9). The Bible consistently teaches that all humanity is accountable to God, either through revealed law or through the law written on their hearts (Romans 1:18-20 and Romans 2:14-15). Paul's case is unique in its specific context and serves as a powerful testament to God's unmerited mercy, not a general principle that ignorance excuses sin.
CHRIST-CENTERED FULFILLMENT
Paul's profound testimony in 1 Timothy 1:13 finds its ultimate Christ-centered fulfillment in demonstrating the boundless scope and power of the gospel. His transformation from a "blasphemer, and a persecutor, and injurious" to a recipient of divine mercy is a living parable of Christ's mission to save sinners. Paul's past sins, no matter how grievous, serve to magnify the infinite grace of Jesus Christ, who came into the world precisely for such individuals (1 Timothy 1:15). The mercy Paul obtained is not an abstract concept but a direct outflow of Christ's atoning work on the cross, where He bore the sins of humanity, making reconciliation possible even for His enemies (Romans 5:8-10). Paul's conversion exemplifies the new creation that occurs in Christ (2 Corinthians 5:17), showing that through faith in Him, past identities of sin and rebellion are replaced by a new life of grace and purpose. Thus, Paul's personal story is a powerful witness to the truth that Christ's redemptive work is comprehensive, able to transform the most hardened hearts and extend forgiveness to the deepest of transgressions, all for the glory of God.