1 Timothy 1:13

Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Act 26:9, Act 26:11).

persecutor-- (Gal 1:13).

injurious--Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Rom 1:30, "despiteful." One who added insult to injury. BENGEL translates, "a despiser." I prefer the idea, contumelious to others [WAHL]. Still I agree with BENGEL that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [DONALDSON] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (Ti1 1:5, Ti1 1:9, Ti1 1:14; Tit 2:12).

I obtained mercy--God's mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on Ti1 1:2). Those who have felt mercy can best have mercy on those out of the way (Heb 5:2-3).

because I did it ignorantly--Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Act 26:9). Hence it is Christ's plea of intercession for His murderers (Luk 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Act 3:17; Rom 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mat 12:24-32; Luk 11:52) [WIESINGER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Who was before a blasphemer - This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer - that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect; see the notes on Phi 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause - not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches, and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, see the notes on Mat 9:3; compare Act 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do Act 26:9; here he says that he now regarded it as blasphemy. Hence, learn that people may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.

And a persecutor - Act 9:1 ff; Act 22:4; Act 26:11; 1Co 15:9; Gal 1:13, Gal 1:23.

And injurious - The word here used (ὑβριστής hubristēs), occurs only in one other place in the New Testament, Rom 1:30, where it is rendered “despiteful.” The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word “blasphemer,” or “persecutor,” and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done; compare the Greek in Mat 22:6; Luk 11:45; Luk 18:32; Act 14:5; 1Th 2:2; 2Co 12:10, for illustrations of the meaning of the word. Tyndale and Coverdale render it here “tyrant.”

But I obtained mercy, because I did it ignorantly in unbelief - compare notes on Luk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such - for what he did was with a violent and wicked spirit - but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers; “Father, forgive them, for they know not what they do.” It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.

Yet we cannot but regard - Paul’s “ignorance in unbelief” as, in itself, a grievous sin, He had abundant means of knowing the truth had he been disposed to inquire with patience and candor. His great abilities and excellent education are a further aggravation of the crime. It is, therefore, impossible to acquiesce in any solution of this clause which seems to make criminal ignorance a ground of mercy. The author, however, intends nothing of this kind, nor would it be fair to put such construction on his words. Yet, a little more fullness had been desirable on a subject of this nature. It is certain, that, independent of the nature of the ignorance, whether willful or otherwise, the character of crime is affected by it. He who should oppose truth, knowing it to be such, is more guilty than he who opposes it in ignorance, or under the conviction that it is not truth, but falsehood. In a certain sense, too, this ignorance, may be regarded as a reason why mercy is bestowed on such as sin desperately or blasphemously under it. Rather, it is a reason why they are not excluded from mercy. It shows why persons so guilty are not beyond its pale. This is, we think, the true key both to the passage, and that in Luk 23:34. The ignorance is not a reason why God should bestow mercy on such persons, rather than on others left to perish, but a reason why they obtain mercy at all, who, by their blasphemies had been supposed to have reached the sin against the Holy Spirit.

Now consider the passage in this view. The apostle had just been showing how great a sinner he had formerly been. His criminality had been so great that it went near to shutting him out from mercy altogether. Had he maliciously persecuted and blasphemed Christ, knowing him to be the Messiah, his had been the unpardonable sin, and his lot that of judicial, final obduracy. But he had not got that length. He was saved from that gulph, and obtained mercy, because, sinning ignorantly and in unbelief, he was not beyond its range.

That Paul should set himself to excuse his guilt is altogether impossible. He does the very reverse. He has but escaped the unpardonable sin. He is chief of sinners. He owes his salvation to exceeding abundant grace. All long-suffering has been exercised toward him. He affirms, that mercy was extended to him, that, to the end of time, there might be a proof or pattern of mercy to the guiltiest. Had he been assigning a reason why he obtained mercy, rather than others left to perish, doubtless that had been what he has elsewhere assigned and defended, “God will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion;” Rom 9:15.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Ti_1:13

Who was before a blasphemer.

I was before

Note here, before we come to the special purpose we have in view, that godly men never think or speak lightly of their sins. When they know that they are forgiven, they repent of their iniquities even more heartily than before. You have probably read biographies of John Bunyan, in which the biographer says that Bunyan laboured under a morbid conscientiousness, and accused himself of a degree of sin of which he was not guilty. Exactly so, in the view of the biographer, but not so in the view of John Bunyan, who, startled into sensitiveness of conscience, could not find words strong enough to express all his reprobation of himself. Job said once, I abhor myself.

I. If we think of what we were, it will excite in us adoring gratitude. Paul was full of gratitude, for he thanked Christ Jesus that He counted him faithful, putting him into the ministry.

II. A sense of what we were should sustain in us very deep humility. 1Co_15:9. I have heard of a good man in Germany who used to rescue poor, destitute boys from the streets, and he always had them photographed in their rags and filth, just as he found them; and then, in years afterwards, when they were clothed and washed and educated, and their characters began to develop, if they grew proud he would show them what they were, and try to teach them what they would have been likely to be if it had not been for his charity. If you are inclined to lift up your head, and boast what a great man you are now, just look at the likeness of what you were before the Lord made you a new creature in Christ Jesus. Oh I who can tell what that likeness would have been but for the interpositions of Divine grace?

III. The remembrance of our former condition should renew in us genuine repentance. When you leave off repenting, you have left off living.

IV. The retrospect of our past lives should kindle in us fervent love to the Lord who has redeemed us. I think there is nothing better than to retain a vivid sense of conversion in order to retain a vivid sense of love. Do not be afraid of loving Christ too much. Oh for more love arising out of a deep, intense sense of what we once were, and of the change which Christ has wrought in us!

V. Remembering what we were, ardent zeal should be aroused in us. Look at Paul. He says, I was before a blasphemer, and a persecutor, and injurious. What then? Why, now that he has become a follower of Christ, he cannot do too much. He put many saints in prison; now he goes into many prisons himself. I remember one who lived four or five miles away from a place of worship, who used to say, You old legs, it is no use being tired; for you have got to carry me. You used to take me to the place of amusement when I served the devil, and you shall carry me now to the house of God, that I may worship and serve Him. When sometimes he had an uneasy seat, he used to say, It is no use grumbling, old bones, you will have to sit here, or else you will have to stand. Years ago you put up with all kinds of inconveniences when I went to the theatre, or some other evil place, when I served Satan; and you must be content to do the same now for a better Master and a nobler service. I think some of us might take a lesson from that old man, and say to ourselves, Come, covetousness, you are not going to hinder me from serving the Lord. I used to be liberal to the devil, and I do not intend now to be stingy to God.

VI. If we remember what we were, and how grace has changed us, it ought to make us very hopeful about other people. VII. What God has done for us should confirm our confidence for ourselves--our confidence, not in ourselves, but in God, who will perfect that which He has begun in us. (C. H. Spurgeon.)

The memory of forgiven sins

Gods forgiveness is full, free, and thorough. Yet, forgiving, He does not forget. God remembers forgiven sins, but He does not, will not, remember them against us. We should remember them.

I. The memory of forgiven sins is favourable to humility. Spiritual pride is a sin to which the eminently holy, gifted, and useful Christian is peculiarly liable. Let the first remember how he formerly defiled himself; the second, to what unworthy objects he directed his noble faculties; the third, that his pardoned sins may be--probably are--working fatal mischief in the world; and where is there room for pride? How much reason for self-abasement? Why did Paul describe himself as less than the least of all saints?

II. The memory of forgiven sins is conducive to watchfulness. Forgiveness has not destroyed our liability to sin. Forgiven sins have left weak places in our souls. He who keeps in view those remitted sins which had the strongest hold on his nature, will vigilantly watch against the return of the unclean spirit.

III. The memory of forgiven sins is productive of compassion. We pity sinners. The unforgiven are the unforgiving, the unmerciful and stony hearted.

IV. The memory of forgiven sins awakens gratitude. We are in danger of forgetting all the Lords benefits, but we cannot if we remember our sins. (The Homilist.)

Transformation of the vilest

Mr. Ruskin, in his Modern Painters, tells that the black mud or slime from a footpath in the out skirts of a manufacturing town--the absolute type of impurity--is composed of four elements--clay, mixed with soot, a little sand, and water. These four may be separated each from the other. The clay particles, left to follow their own instinct of unity, become a clear, hard substance, so set that it can deal with light in a wonderful way, and gather out of it the loveliest blue rays only, refusing the rest. We call it then a sapphire. The sand arranges itself in mysterious, infinitely fine parallel lines, which reflect the blue, green, purple, and red rays in the greatest beauty. We call it then an opal. The soot becomes the hardest thing in the world, and for the blackness it had obtains the power of reflecting all the rays of the sun at once in the vividest blaze that any solid thing can shoot. We call it then a diamond. Last of all, the water becomes a dew-drop, and a crystalline star of snow. Thus God can and does transform the vilest sinners into pure and shining jewels, fit for His home in heaven.

A wonderful change

The following is one of many well-authenticated cases of converted infidels given in the Anti-Infidel:--Walking along a street in the second city of the empire a few days ago, I saluted a middle-aged man dressed in the semi-clerical garb of a mission preacher, and I rather surprised a friend who was with me by telling him that he who had just passed us was a converted infidel. The story of his being brought back, as I heard it from his own lips, may not be uninteresting. Mr. B.

then, was at one time an avowed atheist, a professed and prominent infidel. He possesses a fine intellect; but, alas! he devoted his talent to the wicked purpose of proving the non-existence of the Divine Giver thereof. One evening a mock debate was held among his athiest associates, in which Mr. B. assumed the part of a Christian, and towards the close of the discussion said to his opponent, in solemn tones, Now, my young friend, when you go home, take and read your Bible for the truth of what I have stated, and pray for help and guidance, This was considered to be a rich bit of sarcasm, and made a great hit. Some time after, Mr. B. was accosted by the same young man, who, to his surprise, asked him in real earnestness, My friend, how about your soul? Oh, dont bother me with such stuff, replied Mr. B., impatiently. Do you remember that debate we had? said the young man. Well, I took the advice you gave me then; I studied the Scripture, I prayed over it, and I have found peace; and, oh! my friend, you cannot do better than take your own advice. You gave it then to ridicule the cause you were supposed to be upholding. Now, I beg of you to think of it seriously, and it will really do you good. Mr. B.--did take his own advice, with the result that he saw the error of his ways, embraced Christianity, and has been for years zealously preaching that doctrine which he formerly reviled.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ti 1:13. Βλάσφημον, a blasphemer) against God.—διώκτην, a persecutor) against holy men, lest others should be converted.—ὑβριστὴν, despiser) [Engl. Vers., injurious], in rejecting my own salvation. This threefold relation to God, his neighbour, and himself, is frequent in this epistle especially, and in that to Titus; see presently at 1Ti 1:14, which forms an antithesis to this verse: likewise 1Ti 1:5; 1Ti 1:9. Tit 2:12, where the word εὐσεβῶς, godly, is opposed to ἁσεβείᾳ, ungodliness, and yet the two words, soberly, and righteously, are opposed to worldly lusts. So here love (1Ti 1:14) alone has a threefold relation: it is love towards God, of which the opposite is a blasphemer; it is love towards the Church, of which the opposite is a persecutor; it is love towards himself, of which the opposite is a despiser.—ἠλεήθην, I obtained mercy) This word is resumed, as if after a parenthesis, in 1Ti 1:16. This sense of mercy was perpetual in the mind of the apostle, 1Ti 1:2, note.—ὅτι, because) Ignorance does not deserve pardon in itself; but in classifying the reasons which might impel a man to reject salvation, it is opposed to pride and every higher degree of wickedness.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_1:13. Τὸ πρότερον ὄντα βλάσφημον κ.τ.λ.] τὸ πρότερον is equivalent to the adverb πρότερον, just as, in Mat_26:45, τὸ λοιπόν is equivalent to λοιπόν. The participle stands here in the relation of contrast to what precedes: though I was before, or I who was nevertheless.

βλάσφημον] only here as a substantive; comp. on this Act_26:11. For the most part, the idea of βλασφημία is used in reference to what is divine (Suidas: ἡ εἰς Θεὸν ὕβρις).

καὶ διώκτην] Leo says: Paulus non dictis tantum sed etiam factis furuerat in Christianos; the word occurs only here in the N. T.; on the subject-matter, comp. Act_22:4; Gal_1:13.

καὶ ὑβριστήν] also in Rom_1:30. Luther translates reviler, but Wegscheider: one who does violence. Neither translation expresses the full meaning as it is given in Tittmanns (Syn. p. 74) explanation: qui prae superbia non solum contemnit alios, sed etiam contumeliose tractat, et injuriis afficit. Ὑβρίζειν denotes the arrogant conduct of another, whether in words or in actions.

The context leads us to think of Christs work, or Christ Himself, as the object of the apostles blasphemy.

Having judged his former conduct in straightforward fashion, Paul goes on to contrast with it the grace of the Lord: ἀλλʼ ἠλεήθην, adding, however, by way of explanation: ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. De Wette is not correct in supposing that the intended aim of these words is to furnish some excuse for himself.[63]

ἠλεήθην] (Luther: to my lot did compassion fall) is not to be limited to the pardon of his persecuting fury (Matthies: to me was my mad eagerness in persecution most graciously forgiven), but should be taken more generally of the grace imparted to the apostle.[64]

ἈΓΝΟῶΝ] (comp. Rom_10:2 : ΖῆΛΟΝ ΘΕΟῦ ἜΧΩΝ, ἈΛΛʼ Οὐ ΚΑΤʼ ἘΠΊΓΝΩΣΙΝ), i.e. without knowing how grievously I sinned therein. The reason of this unconsciousness was ἐν ἀπιστίᾳ. Mack is wrong in inverting the relation, as if the apostle added ἘΝ ἈΠΙΣΤΊᾼ to explain his ἌΓΝΟΙΑ. How far the ἈΠΙΣΤΊΑ was one to be blamed, Paul does not here say: the idea is to be taken in its purely negative form. It was not this, but the ἌΓΝΟΙΑ grounded on it, which lessened his guilt.[65]

[63] Wiesinger: The words are not intended to exculpate his acts, but to explain wherein the power of divine grace began to work on him. Similarly Plitt, van Oosterzee, and others.

[64] Otto wrongly finds in ἠλεήθην a special reference to the fact that Paul was entrusted with the ministry of the word.What precedes in ver. 12 might seem to support this, but what follows is entirely against such a limitation of the thought.

[65] Hofmann wrongly takes ἐν ἀπιστίᾳ as in pure apposition to the participle ἀγνοῶν, and maintains that ἀγνοεῖν is not always an ignorance which simply does not even know, but a misconception of something which it should have known. But this more precise reference is clearly not contained in the words themselves.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 1:13 . ὄντα : concessive: “ though I was ,” etc. βλάσφημον : a blasphemer . The context alone can decide whether βλασφημεῖν is to be rendered rail or blaspheme . It was against Jesus personally that Paul had acted (Act 9:5 ; Act 22:7 ; Act 26:14 ). This brings into stronger relief the kindness of Jesus to Paul. ὑβριστής , rendered insolent (R.V.), Rom 1:30 , covers both words and deeds of despitefulness. Injurious is sufficiently comprehensive, but, in modern English, is not sufficiently vigorous.

ἀλλὰ ἠλεήθην : Obtaining mercy does not in this case mean the pardon which implies merely exemption from punishment; no self-respecting man would value such a relationship with God. Rather St. Paul has in his mind what he has expressed elsewhere as the issue of having received mercy, viz. , to have been granted an opportunity of serving Him whom he had injured. Cf. 1Co 7:25 ; 1Co 15:10 , 2Co 4:1 .

ἀγνοῶν ἐποίησα : A possible echo of the Saying from the Cross recorded in Luk 23:34 , οὐ γὰρ οἴδασιν τί ποιοῦσιν . See also Joh 15:21 ; Joh 16:3 , Act 3:17 ; Act 13:27 , 1Co 2:8 . There is a remarkable parallel in The Testaments of the Twelve Patriarchs (Judah xix. 3, ἠλέησέ με ὅτι ἐν ἀγνωσίᾳ τοῦτο ἐποίησα ) dated by Charles between 109 106 B.C.

ἐν ἀπιστίᾳ does not so much qualify ἀγνοῶν , as correct a possible notion that all ignorance must be excusable. St. Paul declares, on the contrary, that his was a positive act of sinful disbelief; but “where sin abounded, grace did abound more exceedingly,” ὑπερεπερίσσευσεν ἡ χάρις , Rom 5:20 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

13. τὸν πρότερον is the ‘received’ reading, with D2cKL; אAD2*GP &c. have τὸ πρ.

13. τὸ πρότερον ὄντα. Although I was aforetime. Cp. Gal 4:13 for the significance of τὸ πρότερον.

βλάσφημον καὶ διώκτην καὶ ὑβριστήν. The βλάσφημος displays his hostility to the truth chiefly in words (see Act 24:11); the διώκτης, in deeds (see Gal 1:13, where St Paul refers to his zeal as a persecutor). The term ὑβριστής only occurs once again in N.T., viz. Rom 1:30; it conveys the idea of violence and outrage (see Act 8:3). It is a stronger word than either of the other two.

ἀλλὰ ἠλεήθην, ὄτι κ.τ.λ. Howbeit I obtained mercy because, &c. See Act 3:17, and our Lord’s prayer for His executioners, Luk 23:34.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. βλάσφημον καὶ διώκτην καὶ ὑβριστήν] A triad (as so often in St. Paul) with perhaps an ascending scale rising from words to acts of authorized persecution and of illegal violence; cf. Psa 1:1. Bengel would treat them as sins against God, against others, and against himself (insulting his own Saviour), all failures in love; but though βλάσφημον may include blasphemy against God, the other distinction is fanciful; and the main thought of each word is of attacks on the Church; cf. Gal 1:13, Gal 1:23, Php 3:6, Act 22:4, Act 26:9-11.

ἠλεήθην κ.τ.λ.] Cf. Act 3:17, Luk 23:34, and more directly Rom 10:2 (οὐ κατʼ ἐπίγνωσιν· ἀγνοοῦντες γὰρ . . . οὐχ ὑπετάγησαν), Test. XII. Patr., Jud 1:19, of which this may be a ren iniscence, ἀλλʼ ὁ θεὸς τῶν πατέρων μου ἠλέησέ με ὅτι ἐν ἀγνωσίᾳ τοῦτο ἐποίησα. Ign. Rom_9, perhaps a reminiscence of this place, οὔδε γὰρ ἄξιος εἰμι, ὢν ἔσχατος αὐτῶν καὶ ἔκτρωμα· ἀλλʼ ἠλέημαί τις εἶναι. There is therefore no reason to assume the influence here of the Greek conception that sin is the result of ignorance.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Blasphemer - persecutor - injurious [βλασφημον - διωκτην - υβριστην] . Neither blasfhmov nor diwkthv is used by Paul. Blasfhmov in Act 7:11; 2Pe 2:11; diwkthv N. T. o.; uJbristhv in Rom 1:30 only; often in LXX See on blasphemym Mr 7:22, and comp. 1Co 10:30. Ubristhv is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was uJbristhv when he persecuted the church. He was uJbrisqeiv shamefully entreated at philippi (1Th 2:2). Christ prophesies that the Son of man shall be shamefully entreted (uJbrisqhsetai, Luk 18:32). Similar regretful references of paul to his former career appear in Act 22:4; Gal 1:13, 23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. I obtained mercy [ηλεηθην] . Comp. Ver. 16. In speaking of his conversin, Paul uses cariv grace. See ver. 14, and the apostleship he speaks of himself as one who has obtained mercy [ηλεημενος] of the Lord to be faithful. 1Co 7:25; comp. 2Co 4:1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

These are the preparative works which Paul braggeth of.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. A blasphemer] Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers.

And-persecutor] Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus.

And injurious] και υβριστην. As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance.

I did it ignorantly in unbelief] Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. Who was formerly a blasphemer and persecutor; a blasphemer against God, a persecutor and oppressor against the Church. We see how candidly he acknowledges that it might be brought against him as a reproach, and how far he is from extenuating his sins, and how, by willingly acknowledging his unworthiness, he magnifies the greatness of the grace of God. Not satisfied with having called himself a “persecutor,” he intended to express more fully his rage and cruelty by an additional terns, an oppressor.

Because I did it ignorantly in unbelief “I obtained pardon,” said he, “for my unbelief; because it proceeded from ignorance;” for persecution and oppression were nothing else than the fruits of unbelief.

But he appears to insinuate that there is no room for pardon, unless when ignorance can be pleaded in excuse. What then? Will God never pardon any one who has sinned knowingly? I reply, we must observe the word unbelief; for this term limits Paul’s statement to the first table of the law. Transgressions of the second table, although they are voluntary, are forgiven; but he who knowingly and willingly breaks the first table sins against the Holy Spirit, because he is in direct opposition to God. He does not err through weakness, but, by rushing wickedly against God, gives a sure proof of his reprobation.

And hence may be obtained a definition of the sin against the Holy Ghost; first, that it is open rebellion against God in the transgression of the first table; secondly, that it is a malicious rejection of the truth; for, when the truth of God is not rejected through deliberate malice, the Holy Spirit is not resisted. Lastly, unbelief is here employed as a general term; and malicious design, which is contrasted with ignorance, may be regarded as the point of difference.

Accordingly, they are mistaken who make the sin against the Holy Ghost to consist in the transgression of the second table; and they are also mistaken, who pronounce blind and thoughtless violence to be a crime so heinous. For men commit the sin against the Holy Spirit, when they undertake a voluntary war against God in order to extinguish that light of the Spirit which has been offered to them. This is shocking wickedness and monstrous hardihood. Nor is there room for doubting that, by an implied threatening, he intended to terrify all who had been once enlightened, not to stumble against truth which they knew; because such a fall is destructive and fatal; for if, on account of ignorance, God forgave Paul his blasphemies, they who knowingly and intentionally blaspheme ought not to expect any pardon.

But it may be thought that what he now says is to no purpose; for unbelief, which is always blind, can never be unaccompanied by ignorance. I reply, among unbelievers some are so blind that they are deceived by a false imagination of the truth; and in others, while they are blinded, yet malice prevails. Paul was not altogether free from a wicked disposition; but he was hurried along by the thoughtless zeal, so as to think that what he did was right. Thus he was an adversary of Christ, not from deliberate intention, but through mistake and ignorance. The Pharisees, who through a bad conscience slandered Christ, were not entirely free from mistake and ignorance; but they were instigated by ambition, and base hatred of sound doctrine, and even by furious rebellion against God, so that maliciously and intentionally, and not in ignorance, they set themselves in opposition to Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) Who was before a blasphemer, and a persecutor, and injurious.—In these words of bitter I self-accusation, St. Paul sums up. the characteristic features of his brilliant career as a young Pharisee leader, as a popular Jewish patriot. The object of his intense hatred and of his burning antagonism during these never-to-be-forgotten days was that very Lord, from whom later he had received such unspeakable gifts. He knew he had been “a blasphemer” of that dear Master in the truest sense of the terrible word, since, as it has been well said, that: “He who had seen Stephen die for Christ, and after this did not cease to pant like a wild beast for the blood of the Church, must have known that he had not been guilty of simply reviling men but of blaspheming God.” And “a persecutor,” for, to quote his own words at Jerusalem (Act_22:4): “I persecuted this way unto the death, binding and delivering into prisons both men and women.” (Comp., too, Act_25:11 : “I compelled them to blaspheme.”) And “injurious” (or, more accurately rendered, a doer of outrage), as he must well have remembered the events referred to in the history of the Acts (Act_9:1) in the words: “Saul, yet breathing out threatenings and slaughter against the disciples of the Lord.”

But I obtained mercy.—The Apostle, his heart overflowing with love and gratitude, contrasts his Master’s mercy with his own want of it; the “mercy” shown to him consisting in something very different to simple forgiveness of a great wrong. In St. Paul’s case the pardon was crowned by many a noble gift bestowed by that pitiful King whom he had so cruelly wronged.

Because I did it ignorantly in unbelief.—This is one of the passages which throws a gleam of light on some of the hard questions which perplex us when we meditate on the principles of the final judgment. Very little is told us as to the doom of those who have not heard, or else have failed to understand, the message of Christ. Still, from even such scanty teaching as is contained in the words we are now considering, and in such passages as Mat_12:31-32; Luk_23:34, we gather that there is an ignorance which at least greatly modifies the guilt of unbelief; we learn at least this much—such a sinner is not out of the pale of the operation of divine mercy But in spite of these hints—for they are little more—of the almost limitless area of the divine mercy, great care must be taken not to press overmuch these blessed intimations of the possibility of a mercy far more extended than the usual interpretation of the inspired utterances would lead us to expect; for, after all, the words and teaching of the merciful Redeemer Himself (Luk_12:48) seem to point to a mitigation of punishment, rather than to a complete forgiveness, of sins committed under circumstances of perhaps partial ignorance. “He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. who was before a blasphemer] A translation of the ace. masc. of the article taken with the participle. But the neuter of the article has the best support, and is taken with the adverb, giving it a slightly stronger force ‘during the former days’; while the participle has the concessive sense, though I was beforetime.

a blasphemer, and a persecutor, and injurious] R.V. retains ‘injurious’ in spite of its having become a much weaker word since the 17th century, and so we have an anticlimax, whereas the Greek gives us a climax, the last word referring to deeds of outrage and contumely. Cf. Trench, N. T. Syn. § 29. In 1Th_2:2 and three other places, we have the verb translated ‘shamefully entreated.’ Tyndal, Coverdale and Cranmer give ‘tyraunt.’ Translate, with Ellicott, a doer of outrage.

but I obtained mercy] howbeit, or ‘but still,’ gives a stronger force than simply ‘but.’ ‘He had not like the worse part of the blaspheming and persecuting Pharisees sinned against his better convictions, Mar_3:28-30; he had not deliberately set at nought the counsel of God, and defied Heaven to its face.’ Fairbairn.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who was before a blasphemer,.... Of the name of Christ, contrary to which he thought he ought to do many things; and he not only blasphemed that name himself, calling him an impostor and a deceiver, but he compelled others to blaspheme it also, Act 26:9. This, as well as what follows, is said, to illustrate the grace of God in his conversion, and call to the ministry:

and a persecutor: for not content to speak evil of Christ, of his person, people, truths, and ordinances, he acted against them; not only breathed out against the disciples threatenings and slaughter, but did many evil things to them, and destroyed them which called on the name of Christ; persecuted Christ in his members, and them beyond measure, even unto death, Act 9:1.

And injurious; not barely using contumelious and reproachful words of Christ, and his people, which is the sense of some versions, and seems to be included in the first character; but using force and violence, and doing injury, not only to the characters, but persons and properties of the saints, making havoc of the church, haling men and women out of their houses, and committing them to prison; and now it was that Benjamin ravined as a wolf, the apostle being of that tribe; see Act 8:3.

But I obtained mercy: the Vulgate Latin version reads, "the mercy of God"; God had mercy on him, unasked and unsought for, as well as unmerited; God had mercy on him when he was in the career of his sin, and stopped him; and of his abundant mercy begat him again to a lively hope of forgiveness and eternal life; and through his great love quickened him, when dead in trespasses and sins; and according to the multitude of his tender mercies, forgave and blotted out all his iniquities; and put him openly among his children, his family and household; and to all this added the grace of apostleship: he put him into the ministry, and, of a blaspheming and injurious persecutor, made him a laborious, faithful, and useful preacher of the Gospel,

Because I did it ignorantly in unbelief. This is said, not as an extenuation of this sin, or as an excuse for himself; for this was not the apostle's method, since in the next verse he calls himself the chief of sinners; besides, ignorance is not an excuse but an aggravation of sin, especially when there are means of knowledge, and these are not attended to; and when persons are not open to conviction, and reject the fullest evidence, which was the case here: nor can unbelief be pleaded in such a man's favour, who heard what Stephen had to say; and though he could not resist his wisdom, received not the truth spoken by him, but consented to his death; moreover, all sins spring from ignorance, and are aggravated by unbelief: but this phrase describes the apostle's state and condition; he was a poor, blind, ignorant bigot, an unbelieving and hardened creature, and so an object of mercy, pity, and compassion; and he who has compassion on the ignorant, and them that are out of the way, had compassion on him. He indeed did not know that Jesus was the Christ, or that his followers were the true church of God; he really thought he ought to do what he did, and that, in doing it, he did God good service; he had a zeal, but not according to knowledge; and therefore did not sin wilfully and maliciously against light, and knowledge, and conscience, and so not the sin against the Holy Ghost; as some of the Pharisees did, and therefore died without mercy, and were not capable subjects of mercy, and proper objects of it; nor is it ever extended to such: but this not being the case of the apostle, mercy was of sovereign good will and pleasure vouchsafed to him; his ignorance and unbelief were not a reason or cause of his obtaining mercy, which is always shown in a sovereign way; but a reason, showing, that that was mercy that was vouchsafed to him, since he was such an ignorant and unbelieving creature. It is a good note of Beza's on the place, "en merita preparationis quae profert apostolus"; "what works, merits, previous qualifications and preparations were there in the apostle, fitting him for the grace and mercy of God", seeing in the midst of his sins, and in the full pursuit of them, the grace of God laid hold upon him, and mercy was shown him? there is nothing between his being a blasphemer, a persecutor, an injurious person, an ignorant unbeliever, and his obtaining mercy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 13. Who was before a blasphemer] Chrysostom observes it of Paul, as his greatest honour, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world. So David does penance in a white sheet, as it were, Psa 51:1; title. So Augustine writeth books of confessions. And I was as obstinate a Papist, saith Latimer, as any was in England, and so servile an observer of the Popish decrees, that I thought I had never sufficiently mingled my mass wine with water, and that I should never be damned if I were once a professed friar. Also when I should be made Bachelor of Divinity, my whole oration went against Philip Melancthon and his opinions. And standing in the schools when Mr Stafford (a godly orthodox divine) read, Latimer bade the scholars not to hear him, exhorted the people not to believe him. And yet the said Latimer confessed himself, that he gave thanks to God that he asked him forgiveness before he departed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The kindness of God in putting me into so noble a service was the greater and more thankworthy, because

before that time I was a blasphemer, one who spake of Christ reproachfully, for that blasphemy signifieth. Paul was a zealous man in the Jewish religion, his blasphemy therefore only respected the Second Person in the Trinity, which the Jews owned not. Paul compelled others to blaspheme, Act 26:11.

And a persecutor: of his persecution, see Act 8:3; he entered houses, haled men and women to prison; he breathed threatentings and slaughter against the disciples of the Lord, Act 9:1; he persecuted Christianity even to death, Act 22:4,5. Thus he was injurious, for in other things he was, as to the law, blameless, Phi 3:6, bred up a Pharisee according to the strictest sect of the Jewish religion, Act 26:5; but he verily thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth, Act 26:9; so as he went according to his conscience, (such a one as he had), and, Act 26:10, he had also authority from the chief priests. But neither the dictates of his own erroneous conscience, nor yet the command of his superiors, could (according to Paul’s divinity) excuse him from being a

persecutor, and injurious, and standing in need of the free pardoning mercy of God, which he saith he obtained of God’s free grace, because

he did it ignorantly. We cannot reasonably think that ignorance of the Divine law (once published) should excuse any transgressor of it, we see men will not allow it as to their laws, after promulgation; so that although Paul persecuted Christians ignorantly, yet he stood in need of mercy. Ignorance excuseth not a toto, but a tanto, not in whole, but in part, and makes the sinner’s sin not to be so exceeding sinful, especially where it is not vincible. Paul’s ignorance here mentioned was vincible; he lived in Judea, where the gospel had been preached some years before he persecuted the professors; he might have heard the sermons preached, and seen the miracles wrought, by Christ and the apostles; but he was bred a Pharisee, and under the prejudices of that sect which were implacable enemies to Christ, this kept him in ignorance. Christ allows something for the prejudices of men’s education. He did what he did also while he was in a state of

unbelief. He believed one true and living God, (all the Jews did so), and worshipped him according to the Jewish manner, yet styles himself an unbeliever. Every man is an unbeliever (in a gospel sense) that receiveth not Jesus Christ as the Son of God and his Saviour, though he believes there is one God, &c. Paul addeth this circumstance of his ignorant blaspheming and persecuting the truth, partly to justify the Divine mercy that pardoned and preserved him; for the gospel peremptorily excludes from pardon all that sin against the Holy Ghost, such who, being enlightened by the knowledge of the saving truth, yet for carnal reasons deliberately and maliciously oppose it; now the showing mercy to Paul was no contradiction to this most wise law of God: and partly he mentions his ignorance to prevent the abuse of the Divine mercy by men; as if from his example they might securely imitate his persecuting the saints, or live in a course of sin, though convinced of their wickedness, and hope for mercy at the last.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. The gift was wonderfully enhanced by the character of the receiver.

A blasphemer—One who vilifies; but, in its most direful sense, one who vilifies God.

Persecutor—Long years had passed since the martyrdom of Stephen, the fierce dispersion of the Jerusalem Church, and the wild raid upon Damascus: but to the perpetual penitence of Paul the memory is still fresh. He is now “Paul, the aged;” but he realizes his historical identity with that “young man whose name was Saul.” Act_7:58. Christ has forgiven him; but how can he forgive himself? He will remember the whole as an incitement of gratitude to the pardoning Jesus.

Injurious—An insulter.

Ignorantly in unbelief—Not that this rendered him innocent, but it was cause why, when the truth was revealed to him, that he yielded that faith and obedience on which mercy depended. See note on Luk_23:34.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Though I was for who was, A.V and T.R.; howbeit for but, A.V A blasphemer (blashmon); applied, as here, to persons, only in 2Ti_3:2; applied to words,. Act_6:11, 13 (T.R.) The verb blasfhmein, and the substantive blasfhmia, are very common, both in the sense of "blaspheming" and of "railing" or "reviling." St. Paul was a blasphemer because he spoke against the Name of Jesus, which he had since discovered was a Name above all names. A persecutor (diwkthv); only here; but the verb diwkein is applied to St. Paul repeatedly, (Act_9:4, 5 22:4 26:11, etc.) and the diwkthv here refers possibly to that very narrative. Injurious (uJbristhv); only here andzein, Rom_1:30, where it is rendered "insolent," R.V The verb uJbri both in the New Testament and in classical Greek, means to "treat or use others despitefully," "to outrage and insult" them, not without personal violence (Mat_22:6; Luk_18:32; Act_14:5; 1Th_2:2) The uJbristhv is one who so treats others. St. Paul was thinking of his own conduct toward the Christians, whom he not only reviled, but handled roughly and east into prison. (Act_8:3 Act_9:1 Act_22:19) There is no English word which exactly renders uJbristhv.

The Lord"s mercy contrasted with his own want of it.

Great as his sin had been, he became a subject of Divine mercy.

I THE LORD"S MERCY TO HIM. "I obtained mercy.

1. The mercy included the pardon of his great wickedness. It was mercy unsought for as well as unmerited.

2. It was mercy with the grace of apostleship added to it.

II THE GROUND AND REASON OF THIS MERCY. "Because I did it ignorantly in unbelief.

1. The true ground of mercy is nothing whatever in man, but the compassion of God himself. (Tit_3:5)

2. The apostle does not signify that he had any claim to Gods mercy, for he calls himself in the next verse "the very chief of sinners.

3. He does not mean to lessen the enormity of his guilt, but sets it forth, in all its attending circumstances, as not being such as excluded him from the pale of mercy, because he had not sinned against his own convictions.

(1) He did it ignorantly; but ignorance was no excuse where there were the means of knowledge; and unbelief, out of which the ignorance springing could not be accepted as an excuse, since he had heard the statement of Stephen. Besides, all sins spring from ignorance, and are aggravated by unbelief.

(2) But he did not sin willfully against light and conscience, and so commit the sin against the Holy Ghost.

(3) He who has compassion on the ignorant had compassion upon him, when he found him an ignorant and blinded zealot. Thus were confirmed the words of Christ, that every sin against the Son of man will be forgiven, so long as there is no blasphemy against the Spirit. (Mat_12:31) The apostle had not deliberately set at naught the counsel of God, but stood on exactly the same ground with those sinners converted at Pentecost, who had acted "in ignorance". (Act_3:17) The sin was great in both cases, but it was not unpardonable.

(4) There is nothing in the apostle"s statement to justify the opinion that those who have never heard of Christ will be forgiven on account of their ignorance. Our Lord"s words warrant the expectation that there will be a mitigation, but not a remission, of punishment in such cases. "He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes". (Luk_12:48) The language in both passages justifies charitable judgments even respecting persecutors. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A blasphemer - Of Christ. A persecutor - Of his church. A reviler - Of his doctrine and people. But I obtained mercy - He does not say, because I was unconditionally elected; but because I did it in ignorance. Not that his ignorance took away his sin; but it left him capable of mercy; which he would hardly have been, had he acted thus contrary to his own conviction.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 13. Then comes the contrast between the present and the past, enhancing in the apostle’s esteem the mercy and loving-kindness he had experienced: though I formerly was (τὸ πρότερον ὄντα, the participle of concession, or limitation, Jelf, § 697, c) a blasphemer—one, that is to say, who was wont to speak evil of the name of Jesus, and compel others to do the same (Act 26:11)—a persecutor, and outrageous. Our English version is here too weak, translating ὑβριστήν by “injurious;” for the word signifies a doer of violence and outrage. “The ὑβριστής is contumelious; his insolence and contempt of others break forth in acts of wantonness and outrage” (Trench, Syn.). Such, certainly, was Paul’s behaviour toward the Christian party before his conversion, and such also too commonly was the behaviour of his countrymen towards him after it (1Th 2:2, where the verb ὑβρισθείς is used with reference to his treatment at Philippi). But I obtained mercy, the apostle continues: great as his wickedness and guilt were, he yet became a subject of divine compassion; because (he adds) I did it ignorantly in unbelief: not meaning thereby to lessen the enormity of his guilt; for his very ignorance was culpable, having within his reach the means of correcting it, if he had been seriously minded to arrive at the truth. What he intends by the statement is, that his outrageous and violent procedure, however inexcusable in itself, was still not of such a kind as placed him beyond the pale of mercy; since he had not, like the worse part of the blaspheming and persecuting Pharisees, sinned against his better convictions (Mar 3:28-30); he had not deliberately set at nought the counsel of God, and defied Heaven to its face. He stood, therefore, substantially on a footing with the Jerusalem sinners who, on and after the day of Pentecost, were charged by St. Peter with the awful crime of having crucified the Lord of glory, yet with the qualifying circumstance of having done it in ignorance (Act 3:17). In both cases alike the sin was of the deepest dye, only not unpardonable; it still lay within the sphere of redeeming grace—but of grace in its more rare, one might even say, its exceptional exercise. This the apostle virtually admits in the words that follow.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

Note here, 1. What a prodigious sinner St. Paul represents himself before conversion; I was a blasphemer, a persecutor, and injurious; a blasphemer, the highest sin he could commit against God; a persecutor, the highest sin he could commit against saints; injurious, the highest wickedness against mankind: sins of such aggravated and accumulated guilt, that they wanted but one ingredient, namely, sufficient knowledge, to render them the sin against the Holy Ghost.

Be astonished, O heavens, at the great and infinite mercy of God towards great sinners! Even persecutors and blasphemers may be, and sometimes are, converted, and brought home to God.

Note, 2. That reason asigned by him, why such distinguishing mercy was dispensed to him: he obtained mercy because he did it ignorantly in unbelief. The word because doth not import or imply that ignorance in the apostle was the proper cause of mercy in God, but that it made St. Paul a more capable subject for receiving mercy than he would have been, if he had maliciously sinned against knowledge; nor that St. Paul by less sinning did merit the mercy of God, but his ignorance and unbelief being in a sort invincible, through the prejudice of education, they did much abate the malignity of his sin; for he was bred a Pharisee, which was a sect that had an implacable enmity against Christ and his holy religion.

Observe lastly, The end and design of St. Paul in relating that his bitter persecution of Christianity was in the time of his ignorance, and not done deliberately, knowingly, and maliciously; partly, to justify the divine mercy and free grace of God, which pardoned his fury, his rage, and madness against Christ and his saints; for, had he done thus deliberately and maliciously, for secular ends and worldly advantages, it had been the sin against the Holy Ghost, which was unpardonable; and partly he mentions his ignorance, to prevent the abuse of the divine mercy in men, and to let the world know that none might or ought to take encouragement from his example, to be of a persecuting spirit, and yet hope for mercy, when at the same time they sin against light and knowledge.

I would to God the persecuting spirit amongst us would consider this, which is as bitter as ever in the breasts of some against their protestant brethren; but, blessed be God, legally restrained. They cannot now afflict those whom they do not affect; yet it is evident they do not rejoice, and are not so thankful for their own liberty as they should, because those whom they hate enjoy theirs: their case is vastly different from our apostle’s; they cannot pretend to do it ignorantly, though through infidelity in some sort they may.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13. Who was before a blasphemer. Paul never could forget his old life, before he was converted. But I obtained mercy. The reason is that he was honest, sincere in his opposition, being an unbeliever, and acting ignorantly. Had he been a willful sinner, he would never have been chosen.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13.] (and all the more is he thankful, seeing that he was once a direct opponent of the Gospel) being before (the participle is slightly concessive: as Ellic. from Justiniani, ‘cum tamen essem;’ almost equivalent to ‘though I was’) a blasphemer (see Act 26:9, Act 26:11) and persecutor and insulter (one who added insult to persecution. See on ὑβριστής, Trench, N. T. Synonyms, p. 112 f. The facts which justified the use of such a term were known to St. Paul’s conscience: we might well infer them, from his own confessions in Act 22:4, Act 22:19, and 26:9-12. He describes himself as περισσῶς ἐμμαινόμενος αὐτοῖς): howbeit (“ἀλλά has here its full and proper seclusive (‘aliud jam hoc esse, de quo sumus dicturi,’ Klotz., Devar. ii. p. 2), and thence often antithetical force. God’s mercy and St. Paul’s want of it are put in sharp contrast.” Ellic.) I had mercy shewn me (reff.), because I did it ignorantly (so Rom 10:2, of the Jews, ζῆλον θεοῦ ἔχουσιν, ἀλλʼ οὐ κατʼ ἐπίγνωσιν. Cf. also as a most important parallel, our Lord’s prayer for His murderers, Luk 23:34) in unbelief (ἀπιστία, was his state, of which his ignorance of what he did was a consequence. The clause is a very weighty one as applying to others under similar circumstances: and should lead us to form our judgments in all charity respecting even persecutors—and if of them, then surely even with a wider extension of charity to those generally, who lie in the ignorance of unbelief, whatever be its cause, or its effects),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.