1st Timothy Chapter 1 verse 9 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 9. - As knowing for knowing, A.V.; Law for the Law, A.V.; unruly for disobedient, A.V.; and sinners for and for sinners, A.V.; the unholy for unholy, A.V. Law is not made for a righteous man. It is much better to render νόμος, with the A.V., "the Law," as e.g., Romans 2:12-14. The whole proposition relates to the Law of Moses, which these teachers perverted and tried to force upon Christians, being ignorant that the Law was made, not for the righteous, but for sinners. For is not made, we might render does not apply to or is not in force against. Κεῖται with the dative following (as 2 Macc. 4:11) suggests some such meaning, somewhat different from the simple νόμος κεῖται. This freedom of the righteous from the Law is what St. Paul everywhere asserts (Romans 6:14; Romans 8:2; Galatians 2:19; Galatians 3:25; Galatians 5:18, etc.), the Law being viewed, not as a holy rule of life, but as a system of penalties - "a Law of sin and death." That νόμος here means the Law of Moses is further evident from this, that in the following list the apostle clearly follows the general order of the Decalogue, taking first the offences against the first table, and then sins against the fifth, sixth, seventh, and ninth commandments (compare, too, ver. 11 with Romans 2:16). Lawless (ἀνόμοις); with no special reference to its etymology, but meaning simply "transgressors," "wicked," as Luke 22:37; Acts 2:23; 2 Thessalonians 2:8 (A.V.), and very frequently in the LXX. Unruly (ἀνυποτάκτοις); insubordinate, resisting lawful authority. In the LXX. for the Hebrew בְלִיַעִל (1 Samuel 2:12, Symmachus),and perhaps Proverbs 16:27. In the New Testament it is peculiar in this sense to the pastoral Epistles, being only found here and in Titus 1:6, 10 In Hebrews 2:10 it has the classical sense of "unsubdued." The express application of the word in Titus 1:10, to the "unruly talkers of the circumcision," shows that St. Paul has them in view here also. Ungodly and sinners, for the unholy and profane. All terms implying offences against the first table. Ἀσεβέσι, (with the kindred ἀσεβεία and ἀσεβέω) is always rendered "ungodly," "ungodliness," "to act ungodly;" ἁμαρτωλοῖς, sinners, viz. against God; ἀνοσίοις, unholy (found only here and at 2 Timothy 3:2 in the New Testament, but frequent in the LXX.) is the contrary to ὅσιος, holy, saintly; βεβήλοις (whence βεβηλόω, to profane, Matthew 12:5; Acts 24:6), profane, of persons and things not consecrated to God - peculiar in the New Testament to the pastoral Epistles (1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16;) and Hebrews 12:16, but found commonly in the LXX. and in classical Greek. Πατραλῶαις and μητραλῴαις, not murderers, but, as in the margin, "smiters, ill-users of father and mother." Both words are only found here in the New Testament, but found in Demosthenes, Aristophanes, etc. The allusion here is to Exodus 21:15, where the Hebrew word for "smiteth" is XXX, which does not necessarily mean "to smite to death" any more than ἀλοάω does. Ἀνδροφόνοις, man-slayers; found only here in the New Testament, but used in 2 Macc. 9:28 and in classical writers. The reference is to Exodus 21:12.

Ellicott's Commentary

Ellicott's Commentary for English Readers(9) Knowing this.--The teacher of the Law, being aware of this great truth, now to be detailed--viz.:--That the law is not made for a righteous man.--The stern Mosaic Law was enacted centuries before the Messiah Jesus had given to men His new Law. The Law of Moses was not, then, enacted for a "righteous man"--that is, for a Christian in the true sense of the word, who has sought and found justification by faith in Jesus, and who, sanctified by the Holy Ghost, is living a new life. In other words, the "teacher," Paul says, must teach the flock of Ephesus (1) the true use of the prohibitions of the Law, viz., that they served to convince a man of his hopeless condition; they showed him he was a slave to sin, from which wretched bondage, the Law, which made him bitterly conscious of his condition, gave him no assistance to free himself; (2) the "teacher" was to press home to the people that the Law, good though it was, if used as a means to open men's eyes to see their true condition, was not made for them if they were reckoned among the righteous--that is, if they had found acceptance in the Redeemer. In the case of these justified and sanctified ones the moral law was written in their hearts and was embodied in their lives.But for the lawless.--Now the Law was not made for the holy and humble men of heart, whom St. Paul trusted formed the main body of the congregation of believers in Ephesus, and in every city where men and women were found who called on the name of the Lord Jesus, and who struggled to follow their dear Master's footsteps. It was made centuries before Jesus of Nazareth walked on earth, as a great protest against the every-day vices which dishonoured Israel in common with the rest of mankind. The terrible enumeration of sins and sinners in these 9th and 10th verses, while following the order of the ancient Tables of Sinai, seems to allude pointedly to the vices especially prevalent in that day in the great centres of the Roman empire.And disobedient.--More accurately rendered, unruly, or insubordinate.For the ungodly and for sinners.--These four terms with which the Apostle opens his sad list of those for whom the Law was enacted, generally denote those who care nothing for human law, and who despise all obedience; who to their careless neglect for all constituted authorities, unite irreligion and contempt for all sacred things.For unholy and profane.--The persons designated in these terms are those wanting in inner purity--men who scoff at holiness of life and character in its deepest sense. These six classes may be assumed in general terms to include the prohibitions of the first four Commandments (the First Table, as it is termed), where sins against God are especially dwelt upon. The sins against man, which form the subject of the prohibitions of the Second Table (Commandments Five to Ten), are included in the following enumeration of wrong-doers.For murderers of fathers and murderers of mothers.--The original Greek expressions here require the milder rendering, smiters of fathers and smiters of mothers, and refer to persons of various ages who refuse all reverence, even all kindly treatment, to their parents. The words of the Fifth Commandment exactly explain this unnatural conduct.