1 Timothy 1:16

16. Howbeit] A characteristic re-assertion with a new antithesis, ‘Yes, I am indeed chief of sinners, but still I received mercy on this account, that I might also be chief exemplar of Jesus Christ’s all-patience.’

Translate with R.V. that in me as chief (i.e. of sinners) might Jesus Christ shew forth all his longsuffering.

in me] ‘in my case,’ as in Gal_1:16, ‘it pleased God to reveal His Son in me,’ ‘to shew the Saviour’s power in my conversion,’ Gal_1:24, ‘they glorified God in me.’

all longsuffering] The longer form of the Greek word ‘all’ should be read, though only once used otherwise by St Paul, Eph_6:13; the position of the article coming before the ‘all’ is very unusual in N. T. and suggests the translation proposed by Dr Vaughan, ‘His all-patience,’ cf. Gal_5:14, ‘The whole law.’ Winer, § 17. 10.

might shew forth] The right translation in our idiom of the subjunctive, which Hellenistic Greek uses for the optative when it would naturally follow the past tense, ‘received mercy,’ cf. 1Ti_1:20; the verb ‘shew forth’ is middle, as always in N. T.; its force ‘shew forth as His attribute.’

for a pattern to] R.V. for an ensample of them which should hereafter believe. According to the use of the word in the only place where it occurs besides, 2Ti_1:13, ‘the pattern of sound words,’ the phrase ought to be a simpler one ‘for a pattern of believers,’ and the longer form is substituted at the moment of writing. And it is not quite as Bengel puts it with emphasis on ‘belief,’ ‘si credis ut Paulus salvabere ut Paulus,’ but ‘etiamsi peccaveris ut Paulus, ut Paulo poena tibi differetur, locum habebis poenitentiae ut Paulus.’

to life everlasting] We may shew better how this word is taken up, and with a turn of meaning suggests the form of the ascription, by rendering unto life eternal: and to the King of the eternal … be honour and glory onto all eternity.

“ ‘Life eternal” is the divine life, the life that is’; ‘not an endless duration of being in time, but being of which time is not a measure.’ Westcott on 1Jn_1:2; 1Jn_5:20.

In St John’s use, the present living ‘in Christ,’ spiritual religion, is meant almost entirely to be emphasised, e.g. Joh_3:15; Joh_5:24; 1Jn_1:2; 1Jn_5:13.

In St Paul’s use this is certainly so too in one passage, 1Ti_6:12, where Timothy is now by a distinct effort and act (aorist imperative) to ‘lay hold’ of ‘the eternal life’; that is, ‘the special Messianic gift brought by Christ,’ described (according to the true reading) in 1Ti_6:19 as ‘the life which is life indeed,’ and in Eph_4:18 as ‘the life of God.’ So perhaps here, though probably more often St Paul’s use of the phrase looks to the development of this life still future, e.g. Rom_2:7; Rom_6:22, ‘and the end life eternal.’ The phrase ‘King of the eternal,’ lit. ‘King of the ages,’ covers both uses: God is King and Giver of Life in all the cycles and stages of development through which the world and all in it pass.

This connexion of the phrases makes it probable that this allusive title of God ‘King of the eternal’ is left thus, strong and complete, and that the following epithets belong to the new title, making a climax the incorruptible, invisible, only God (not as A.V. and R.V.). The epithet ‘wise’ has not sufficient ms. authority here or in Jude 25.

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.

1Ti_1:16

Howbeit for this cause I obtained mercy.

Praise for salvation

The narration of personal experience may be very helpful to those who are wanting instruction or sympathy. Men are better able to grasp truth in the concrete than in the abstract. To see a sinner saved from sin is more helpful than to read of salvation. No one recognized this more clearly, or acted on it more wisely, than Paul; and some of the most instructive parts of his Epistles are those in which he recounts his own religious experience. We may similarly help others, especially our own children, and those who are within the sacred circle of friendship; but the narration of experience may be as harmful as beneficial, if it becomes frequent or formal. There is danger of egotism, till our own personality covers the whole horizon of our thought. There is risk of affected singularity, as if we wished to be distinguished from others and considered superior to them. Referring to himself he says--

I. That salvation came to one most undeserving. Chief of sinners though I am, he exclaims, I obtained mercy, that in me, in the very depths of my nature, in my whole future destiny, Jesus Christ might show forth all long-suffering.

II. That his conversion was a pattern for all the future.

III. That such conversion should express itself in praise to God is evident from the noble doxology which follows--Now unto the King eternal, immortal, incorruptible, invisible, the only (wise) God, be honour and glory for ever and ever. Amen. Paul was always ready for a song of praise, and could sing as heartily in prison at Philippi as at the prayer-meeting beside its river. It is not often that God is spoken of as King, and the expression rendered by our translators the King eternal, but more correctly in the margin of the Revised Version King of the Ages, is quite peculiar to this verse. What a helpful assurance this is that our God, our Saviour, the Father of our Lord Jesus Christ, is the supreme Lord of all the successive ages which stretch from the forgotten past into the infinite future; that He controls all stages of development in the natural realm, in the creation and dissolution of worlds, and in the kingdom of grace! (A. Rowland, LL. B.)

Saul of Tarsus obtaining mercy

I. Let us consider this mercy in reference to himself.

1. In the first place, the mercy which he obtained pardoned all his sins. His sins, numerous and aggravated as they were, instead of being visited with deserved punishment, were all forgiven. The hand of mercy blotted out his iniquities as a cloud, and his transgressions as a thick cloud, so that in his own condition the promise of God to the penitent was fulfilled, I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. How complete and efficacious is the pardon which the penitent transgressor never fails to receive when he confesses his iniquities and cries, Lord, save me, or I perish!

2. The mercy which he obtained renewed and sanctified his heart and character. By this Divine and sanctifying illumination an entire change was effected in his sentiments, and feelings, and character; and though no new faculties were imparted to his mind, yet the original faculties of his mind received a new impulse and direction. His mind acquired new associations of ideas; new trains of thought and feeling; new views of himself, and of Christ, and of religion in general; so that he began to love what he once hated, and to hate what he once loved, and to declare, as the result of his own experience, If any man be in Christ he is a new creature; old things are passed away; behold all things are become new. How warm and constant was his love to Christ, whose mercy he had obtained! Many waters could not quench it, neither could the floods drown it. With what tender and earnest compassion did his spirit yearn over those who wilfully rejected the mercy which he had obtained, and which, in his estimation, was infinitely valuable! Of whom, says he, I have told you often, and I now tell you, even weeping, that they are the enemies of the cross of Christ, whose end is destruction. How entirely was he devoted to the work in which he was engaged! What steady and unflinching fortitude and magnanimity he manifested, in the midst of all the afflictions and persecutions he endured! None of these things move me, said he. And yet what deep humility was associated with all his holy excellencies, and his abundant usefulness! He was not a whit behind the very chiefest apostles.

II. Consider this same mercy in reference to Jesus Christ. For He was its source and giver, and by Him was this apostle constituted a vessel of mercy, and a vessel unto honour, sanctified and meet for the Masters use. And if such a character as Pauls was formed by Christ, what, think you, must be His own character? If Paul was the workmanship of Christ, what, think you, must be the skill, and purity, and power of the heavenly Architect? There was much in the character of Paul that was great, and much in it that was glorious; but every attribute of his greatness and every beam of his glory was derived from Christ.

1. In the first place, the mercy which Jesus Christ exercised towards him was long-suffering mercy. In me, says he, Jesus Christ hath showed forth all long-suffering. And in him it was indeed shown most evidently and extensively. Why did not flames from heaven descend, and consume him to ashes? Why?--for the same reason that they have not yet fallen upon you. Because He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.

2. The mercy which Jesus Christ exercised towards him was sovereign mercy. And so far was he from even expecting it, that his thoughts and affections were fully occupied in anticipating the havoc which he intended to make in the church at Damascus. Such was his character up to the very moment when the persecuted Saviour met him in the way. And yet, though he neither deserved this mercy nor desired it, nor expected it, he most abundantly obtained it, with faith and love which is in Christ Jesus. No reason, I apprehend, can be assigned, by us at least, why he should be converted at all, or why his conversion should take place at that time, and under those circumstances, except the good pleasure of the Saviours will. Even so, Father, for so it seemeth good in Thy sight.

3. The mercy which Jesus Christ exercised towards him was efficacious mercy; for it came to him, not in word only, but in power. If ever any case of depravity and crime appeared to be invincible and desperate, this was the case.

III. Consider this mercy in reference to ourselves and to sinners in general. The apostle further says in our text, that the mercy which he obtained at his conversion was intended to render him a pattern to them which should hereafter believe on Christ to life everlasting.

1. In the first place, this pattern shows us that the conversion and salvation of a sinners soul is effected by Divine mercy. Yes, throughout the whole work of mans redemption by the incarnation and sufferings of Christ, and throughout the pardon, and sanctification and spiritual progress of every saved sinner, mercy, sweet mercy reigns. Mercy determined on our salvation in the ages of eternity, and provided a Saviour for us in the fulness of time. Mercy arrests the sinner in his course, and enlightens his mind, and softens his heart and teaches him to pray, and enables him to be faithful even unto death. And mercy opens for him the gates of the celestial city, and conducts him to the throne, and places on his head the crown of everlasting life.

2. In the second place, this pattern shows us the ability and willingness of Christ to show mercy to the greatest sinners, who repent and believe His gospel.

3. This pattern shews what a believer may become through the Saviours mercy.(J. Alexander.)

The character and conversion of Saul of Tarsus

Judgment and mercy are to be our songs in the house of our pilgrimage; and judgment and mercy are the chief subjects of Gods Word. In one page of that Word we read of Gods destroying the world with a deluge--in the other, of saving Noah and eight persons in the ark. In one page we read of His giving up the nations of the earth to the basest idolatry--in the other, of His calling Abraham from Ur of the Chaldees, and bidding him separate himself in mercy from them. In one page we read of His destroying the cities of the plain, and the inhabitants with them--in the other, of His rescuing Lot and his family lest he should be devoured in the coming devastation. Gods wisdom and love are surprisingly manifest in these portions of Holy Writ, and in thus setting before us judgment and mercy. Some are monuments of His wrath, to alarm, arouse, and convict the impenitent, hardened, and profligate sinner; while others are monuments of His grace, His free mercy, and His sovereign love, to, show how boundless it is in its extent, and to animate penitent sinners to come to the same source from whence these individuals obtained so large a share. The apostle tells us that his conversion was a pattern to them who should hereafter believe on Christ to life everlasting. Is there any one supposing that his sins are too peculiar and too aggravated to find mercy? I call upon him now to look at the peculiar case presented, at the specimen of the divine workmanship here brought to his view. It is to be held up as a pattern, to show the vast and boundless extent of the grace of God in the conversion of the sinner, and the plenitude of the mercy of Christ in its extending to the utmost bounds of a sinners guilt. Those of us who have believed through grace, ought to find our minds refreshed by looking at these patterns which God has set up in His Word.

I. The sinfulness of sauls life before his conversion.

1. He was a horrid blasphemer. I verily thought, he says, that I ought to do many things contrary to the name of Jesus of Nazareth; which things I also did in Jerusalem. His name was like poison to his very soul; he never spoke of Him but with the most daring impiety; he would never examine the evidences of His mission, never look to the prophecies of olden time, never examine the types which the prophets represent and set forth of the great Messiah who was hereafter to come: but he took it for granted that He was an impostor, and he treated Him as such. He was a man of great learning, and he turned all his learning to despise his Saviour. He insulted Him and His disciples, and as far as lay in him he was determined that the name of Christ should never be known in the world, but as a name of execration fit only for the mouths of swearers and blasphemers. This was his determination.

2. He was a furious persecutor as well as a blasphemer. Whoever professed the name of Jesus Christ was the object of his inveterate rage. But let us trace the gross features in his character as a persecutor, in order to discover the strength of his enmity to Jesus Christ and His disciples.

(1) He tells us that he was exceedingly mad against them. And in Act_9:1, there is a peculiar phrase used: Saul yet breathing out threatenings and slaughter. You have seen a man in a great passion; the passion affects his breathing, so that he breathes out his words; he cannot utter them with that coolness, and conciseness, and readiness, which he does when he is quite free from passion; but he breathes them out; it seems to affect all his powers. This is the exact metaphor used in the words of the passage: breathing out. He was exceedingly mad against them: not only angry, but mad; and not only mad, but exceedingly mad.

(2) He threatened them with slaughter. His tongue was a servant which he employed in the devils service to a vast extent; he used the most desperate threats to these poor individuals, these lamb-like persons, of confiscation, of imprisonment, and even of slaughter.

(3) He compelled them to blaspheme. And methinks this is the cream of his defilement, that he was not content to be an infidel himself, that he was not content to degrade Christ himself, but he made this the price of being let loose from his grasp, that they should deny Christ, that they should forswear Christ, that they should give up Christ, and that they should sever themselves for ever from Christ.

(4) He haled men and women to prison: not only men but women. Their sex might have excused them and pleaded for pity; but that was nothing to him; women were no more regarded than men: his bowels were shut against the mother with the child at her bosom; she might plead them--it was of no use.

(5) Look at another point of his character: many of the saints did he shut up in prison; not one family, but many, numbers; all within his own reach or power--he not only took them before the magistrates, but shut them up in prison. And mark what he also tells us in Act_26:1-32; he was not content with his rage exerting itself in Jerusalem, but he persecuted them even unto strange cities. He extended this madness of persecution not only to Jerusalem and its suburbs, but to strange cities, cities that he had no connection with, and among whose inhabitants he had no need to go; only if there was a saint there, if there was one who named the name of Jesus there, that would bring him to that city.

(6) He caused them to be put to death, and triumphed over them in their sufferings. Act_26:10. This was the character of Saul previous to his conversion. I do not know whether there is a persecutor present; of course I could not suppose that there is such a persecutor as Saul was. God be thanked that in happy Britain the government of the country would not allow it, or else the spirit, in numbers, is the same. But I refer to that man whose wife has just begun to be serious; he does not take a razor and cut her throat; he does not shoot her with a pistol; he does not drag her before a magistrate; but everything that can embitter her life, everything that can cross and aggravate her temper--this he does; and in this manner he persecutes her because she prays for him, because she loves Christ, and serves Him, and delights in His service. Art thou here, O man? Look at the spirit of the individual whom I present before you this evening, and see yourself, and hate yourself while you look at it.

3. He was not only a furious persecutor, but he was an injurious neighbour. He himself tells us this: Who was before a blasphemer, and a persecutor, and injurious : that is, he never did any real good; that is, he never sought Gods glory, or his fellow creatures true happiness: he would not only not enter in himself, but he would not let others enter in. How many widows did this man make! How many orphans did he make! How many hearts did he break! How much poverty did he occasion!

4. There was another point in his character: he was a proud Pharisee. This may appear light to some, but this was the crown of his character, this is the greatness of his guilt; this is (if I may use the expression) his scarlet and his crimson sin--that he went about to set up and establish his own righteousness, not submitting himself to the righteousness of God. Publicans and harlots, says our Saviour, enter into the kingdom of heaven before them. Now there are many individuals who are similar to Saul. We hear numbers say, I am not a liar; I am not a drunkard; I pay my way; I live respectably in the world, and endeavour to train up my children respectably; and if I dont go to heaven, who ought to go? And where is Christ, and where is the Saviour of sinners? Yes, but then, you say, I know I have done wrong in many things; we are all guilty in some respects: but then I have never been a great sinner, and I do hope that if I do as well as I can, the Lord Jesus Christ will help me, and give me some of His merit that I may die in peace. Now this, though not uttered in such plain and direct language, is often implied, and is the meaning of thousands of sinners.

II. The free grace of Christ exhibited in his conversion. Perceive how his conversion was effected by Christ. Imagine yourselves in Jerusalem a few minutes, and see Saul just as he is setting out on his journey to Damascus, for the sake of persecuting the poor saints in that city. See him mount his horse; see the numbers around him--what a splendid guard the man has. Look at the Sanhedrim, the chief priests and the great men of his nation coming to him, shaking hands with him, and saying, God speed your way, and give you the success of your mission: look how the people are congratulating him all around. See the poor saints trembling. Now, they say, I fear for the safety of my sister, who has gone to Damascus. Now is my dear friend who lives in that city about to be butchered by this furious tyrant. See the people all running to John Marks house, to engage in prayer, and bring down the blessing of heaven, that this man be stopped in his persecution; and going home to write letters, to prevent, if possible, the danger to which some of their friends and relations will be subject by this mans arrival. Never man thought himself more secure; never man thought he was going on a more virtuous embassy; and he had pretty nearly reached Damascus, he was within sight of the gates; and just as he was going forward, and some of the saints perhaps looking out of the windows, seeing him advancing, and trembling for fear of his entry--just as he approached the gate, the Lord Jesus Christ opened a window in heaven, and let one single ray of His glory fall down from heaven upon him. This was the manner of his conversion; now let us see what effect did his conversion produce? What effect did it produce on the spot? It turned proud Saul into humble Paul: he that was raging with madness against the disciples, was now trembling and astonished for himself. See what it did for him the three days afterwards. The light that came from heaven had taken away his natural sight, but how it had illuminated his mind. How great his anguish now he saw his past life! Oh, the grace that could soften such a heart, melt such a mind! But see what his conversion did for him in after days. And here mark, there was not only grace to make him a Christian, but there was grace to make him a minister: he was not only taken from the world as the Church are, but he was taken from the Church as Aaron was, and made a minister of the Lord Jesus Christ. And now let us see him in his ministry. What was the subject of it? I determined not to know anything among you, save Jesus Christ, and Him crucified. And he went and preached boldly before kings, and rulers, and magistrates, and assemblies of different classes, the glories of his Saviour, and the triumphs of His grace. Oh, the labours of this man! Oh, the prayers of this man! Oh, the zeal of this man! Oh, the melting pity of this man over lost souls! Oh, the subjugating power of Divine grace, and the influence of Divine love!

III. The design of christ in his conversion. I know not which to admire most, the sovereignty and grace of Christ in converting him, or the sovereignty and grace of Christ in exhibiting his conversion as a pattern to others, as an example from which they might take encouragement as long as time should last.

1. Here is the pattern of the infinite merit of Christs death. The atonement of Christ reaches back to the first sin, and extends itself to the last: He was made sin for us who knew no sin, that we might be made the righteousness of God in Him. He is able to save to the uttermost all that come unto God by Him.

2. The unquestionable willingness of Christs heart.

3. You here see the great design of Christs gospel. Why is the gospel published? This is the pattern. To show you the great design of Christs gospel--that is to encourage the souls of sinners to come to Him and be saved.

4. Again: look here and see the pattern of the renovating power of Christs grace. Oh, how it changes the hearts and lives of sinners! In one of my village stations, a little time ago, I looked in at a cottage, and inquired of a poor woman there how things were going with herself and family. She said, Oh, sir, I have more reason to bless God for the gospel than I can tell you. When we first came to this cottage, both my husband and myself were drunkards, our children were but barely clothed, and everything we had in the world was marked by the extremest poverty and misery; but now, instead of that, the Lord laid hold of my husbands heart first, then He was pleased to convert me by the preaching at the place of worship; and now the children are blessed, and I am blessed, and we are all happy together. And now you will see her one of the most respectable women in the village, with a little money in the savings bank: on the Sunday all the children are catechised, and the husband delights to read and pray with his wife and children. Is not this an exhibition of the renovating power of Christs grace? And this is not a solitary instance: you yourselves know instances like this in the neighbourhoods wherein you reside, where Christs renovating power has been manifested. You are to look at this for a pattern if you are ever downcast for any individual. Here see what the power of Christs grace can do. In the first place, corruption has a power over the individual, and makes him a blasphemer, a persecutor, injurious, and a Pharisee: and now the grace that has renovated his heart makes him a humble seeker of the Saviour, a zealous disciple of Christ, an anxious neighbour, desirous of the good of others, and pondering the way to heaven, and walking in it. (J. Sherman.)

Salvation for the chief of sinners

I. The fact which is here asserted by St. Paul. I obtained mercy.

II. The use which St. Paul makes of this great fact in his history. St. Paul speaks here of his conversion, not only in its reference to himself, but also in its reference to others. Perhaps more than any person that ever lived St. Paul lived for others; perhaps more than any person that ever lived St. Paul was the most useful to others. It was a great fact for himself; it brought Salvation to his soul, and he rejoiced in God for it. But it was a great fact for the world. Two things are especially, I think, to be noted in St. Pauls conversion. The one is its distinctness--it was a very marked conversion. His life was very decided before it and very decided after it. He was a prominent character, a well-known man, and it was a very distinct and a very decided conversion; but it is not upon that which he dwells in our text. There was another thing to be noted about the conversion of St. Paul, that it afforded a very wonderful exhibition and illustration of the long-suffering of Jesus Christ. The other apostles had been called by the Lord Jesus-Christ to serve and follow Him from a life of innocence, comparatively speaking, at all events from a life that was void of any opposition to Him. (E. Bayley, M. A.)

Paul an example of mercy

I. The improbability of Pauls obtaining mercy. Howbeit, I obtained mercy.

II. The mercy which, notwithstanding the improbability of the case, Paul did receive.

1. It was sovereign in its source. Whence did it spring? Through what medium did it flow? Human merit could have nothing to do in the gift of mercy to the chief of sinners. Mercy always excludes merit, and most evidently so in the instance before us.

2. It was great in its degree. We estimate the greatness of mercy by the guilt of the offender, and by the effects it produces.

3. It was boundless in its blessings. Hear the elevated sentiment of this apostle, writing to the Ephesians: Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; blessings of the best kind; blessings adapted to the nature and necessities of the soul; blessings that are from heaven, that lead to heaven, that bring us into intimate connection with heavenly realities, and that are durable as their eternal enjoyment. It is the observation of a late author, Though God is sovereign in the bestowment of mercy, He is not niggardly. He goes beyond the humbled sinners highest expectation. Where he looked for a single drop, there descends the copious shower. Where he hoped to receive the alms of one mite, he finds the collected treasures of a thousand ages, the great mountain of solid gold.

III. The DESIGN of its bestowment.

1. It was to illustrate Divine long-suffering.

2. It was to promote human encouragement. We here behold its majesty, its energy, and its triumph. (T. Kidd.)

On patterns in religion

Some men speak only of a salvation which they have heard of from others. Some teach others a salvation which they have experienced themselves. Paul was the chief of these. This personal element runs through all his writings. The stream of his teaching sprang at first, and still springs, from the fountain depths of his own soul, and it was, therefore, a living stream, like the river in Ezekiels prophecy, which deepened as it flowed and healed wherever its waters descended. God had fulfilled to him the words, The water that I shall give him shall be within him a fountain of water springing up to everlasting life. The point which comes before us to-day is this--his salvation ended not in himself, it was a pattern to encourage all other sinners to trust in the like forgiving mercy. We are very dependent on fashions and patterns in all parts of our life, to assist our labours, to stimulate our energies, to encourage our hopes. Examples act upon us more powerfully than arguments. Happy the Church which can say to all around, not only Believe the Gospel, but See what it has done for us!--that it has given us peace with God, a new and nobler life within, of thought, of design, of love, of hope, of action. Come with us, and we will do you good. The best recommendation of a remedy, and of teaching, is its visible effect on ourselves. Let us see, by looking more closely into the history of St. Paul, how remarkably he was a typical pattern of salvation by Christ in all its stages and developments from first to last.

I. In his call. This was a supernatural and gracious work of God, brought about by an act above and beyond all ordinary moral laws. The act of placing saving truth before us as a heavenly vision is always the act of God alone, in His providence and grace. It is the result of a purpose of God, a call. Men do not discover truth savingly by mere study or experiment, as they find out the secrets of nature. Flesh and blood hath not revealed this unto thee, but My Father which is in heaven. It is the Spirit who says to Philip on behalf of the Treasurer, Draw nigh to this chariot, and opens to him the book of Esaias the prophet. If you have been visited with a view of the reality of Jesus Christ as your Saviour, this has been the act of God. Of Him are all things. So it was with Saul of Tarsus.

II. Pauls life is a pattern of arbitrary and sovereign selection to special spiritual advantages and special appointments--the result of an everlasting purpose of God. He is a chosen vessel to Me to bear My name before kings and peoples--a splendidly embossed golden vase in which sweet odours of truth shall be burned before all nations. The world is full of such special and individual destinations that can be traced to no other source than the special will of God. Thus, too, some nations, as Israel of old, and now the Saxon race. Yet this Divine predestination is quite consistent with mans ultimate freedom. The predestinations of God do not enslave, but liberate and energize the will of man. He worketh in us--to will. The will is ours, the inspiration is Gods. I was not disobedient to the heavenly vision. But the special vocations of Gods servants are not for their own private and personal behoof. They look toward the profit of many, that they may be saved. If Paul is the chosen vessel, it is that he may preach the Gospel to every creature. To make all men see the fellowship of the mystery.

III. St. Paul was a pattern in his pardon. In him first Jesus Christ showed forth all long-suffering, to encourage others, though vile as he, to wash in the same life-giving fountain. We need other and nearer patterns. And they abound around us. Would that some whose experience is large and exact, and who have seen into the secret of the salvation of many different kinds of souls, would write for us a variety of biographies to serve as encouraging patterns, suited to modern contemporary society. It seems useless to tell the modern young man, whose form of alienation from God, his heavenly Father, is not that of a cruel persecutor, that he may take courage to trust in the mercy of God from the example of St. Paul. It does not touch him. A pattern of modem spiritual life that sprang out of a modern callousness and love of trifling amusements, just like his own, is what he requires. Tell them of such patterns as these, and they prove very helpful. God reveals Himself in many ways in nature, and Christ reveals Himself in many ways in the spiritual providence--not by books only, much less by sermons only--but by lives, somewhat akin to our own, and likely to move and touch and animate us by their example in kindred spheres of action. And so with women, and young women. The patterns which are likely to affect them, in a way to draw them to Christ, in closer love, are not those set before us in Foxes Book of Martyrs, where men had to burn at Smithfield for denying transubstantiation, at the behests of Mary Tudor and her bishops. They must be drawn from nearer home and from our own day. And such patterns of loving and noble lives, inspired with tender compassion, and industrious obedience, and diligent zeal in home duties are so numerous nowadays that a girl must live in a very heathenish circle if she knows of none which can help her to serve her Saviour. Let us not be so blind as to see no transfigurations of character except in the dead. There are around us not a few who shine already in the garments of immortality; who can be depended on for truth, for gentleness, for industry, for serious tenderness, and for active sympathy; and whose uplifted faces already gleam with the reflected light of that city of the living God to which they are moving upwards. But when all is said of the helpfulness of patterns of salvation in aiding us to believe and love the Lord, it remains true that earthly lives are but patterns of things in the heavens, and not the very image of the things. They serve but as the shadows of the heavenly realities. They are but prophecies of a more glorious dawn. For the end is not yet, and when that which is perfect is come, that which is imperfect shall be done away. Then shall I be satisfied when I wake up in Thy likeness. (E. White.)

Pauls conversion a pattern

I. In the conversion of Paul the Lord had an eye to others, The fact of his conversion and the mode of it--

1. Would tend to interest and convince other Pharisees and Jews.

2. Would be used by himself in his preaching as an argument to convert and encourage others.

3. Would encourage Paul as a preacher to hope for others.

4. Would become a powerful argument with him for seeking others.

5. Would, long after Pauls death, remain on record to be the means of bringing many to Jesus.

II. In his entire life Paul speaks to others.

1. In sin. His conversion proves that Jesus receives great sinners.

2. In grace. He proved the power of God to sanctify and preserve.

III. In his whole case he presents a cartoon of others.

1. As to Gods longsuffering to him. In his case longsuffering was carried to its highest pitch. Longsuffering so great that all the patience of God seemed to be revealed in his one instance. Longsuffering which displayed itself in many ways, so as to let him live when persecuting saints; to allow him the possibility of pardon; to call him effectually by grace; to give him fulness of personal blessing; to put him into the ministry and send him to the Gentiles; to keep and support him even unto the end.

2. As to the mode of his conversion. He was saved remarkably, but others will be seen to be saved in like manner if we look below the surface of things. Saved without previous preparation on his own part; saved at once out of darkness and death; saved by Divine power alone; saved by faith wrought in him by Gods own Spirit; saved distinctly, and beyond all doubt. Are we not also saved in precisely the same way? (C. H. Spurgeon.)

The Divine mercy unlimited

John Newton, speaking of the sudden death of Robinson, of Cambridge, in the house of Dr. Priestly, said: I think Dr. Priestly is out of the reach of human conviction; but the Lord can convince him. And who can tell but this unexpected stroke may make some salutary impression upon his mind? I can set no limits to the mercy or the power of our Lord, and therefore I continue to pray for him. I am persuaded he is not farther from the truth now than I was once. (S. Charnock.)

Encouragement from the case of St. Paul

I have heard it said of the elephant, that sometimes before he crosses a bridge he puts his trunk, and perhaps one foot, upon it; he wants to know if it is quite safe, for he is not going to trust his bulky body to things that were built only for horses and men. Well, after he has tried it, if he finds it strong enough, away he goes, and his great carcase is carried right across the stream. Now, suppose you and I sat on the other side, and said we were afraid the bridge would not bear us! Why, how absurd our unbelief would be. So when you see a great elephantine sinner, like the apostle Paul, go lumbering over the bridge of mercy, and not a timber creaks, and the bridge does not even strain under the load, why, then methinks, you may come rushing in a crowd, and say, It will bear us if it will bear him; it will carry us across, if it can take the chief of sinners to heaven! ( C. H. Spurgeon.)

John Newtons conversion

I have never doubted the power of God to convert the heathen world since He converted me. (J. Newton.)

An encouraging reflection

It is no small encouragement to a sick man, to hear of some that have been cured of the same disease as his own, and that in a higher degree of prevalence. (J. Flavel.)

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

1 Timothy

A TEST CASE

1Ti 1:16.

The smallest of God’s creatures, if it were only a gnat dancing in a sunbeam, has a right to have its well-being considered as an end of God’s dealings. But no creature is so isolated or great as that it has a right to have its well-being regarded as the sole end of God’s dealings. That is true about all His blessings and gifts; it is eminently true about His gift of salvation. He saves men because He loves them individually, and desires to make them blessed; but He also saves them because He desires that through them others shall be brought into the living knowledge of His love. It is most especially true about great religious teachers and guides.

Paul’s humility is as manifest as his self-consciousness when he says in my text, ‘This is what I was saved for. Not merely, not even principally, for the blessings that thereby accrue to myself, but that in me, as a crucial instance, there should be manifested the whole fulness of the divine love and saving power.’ So he puts his own experience as giving no kind of honour or glory to himself, but as simply showing the grace and infinite love of Jesus Christ. Paul disappears as but a passive recipient; and Christ strides into the front as the actor in his conversion and apostleship.

So we may take this point of view of my text, and look at the story of what befell the great Apostle as being in many different ways an exhibition of the great verities of the Gospel. I desire to signalise, especially, three points here. We see in it the demonstration of the life of Christ; an exhibition of the love of the living Christ; and a marvellous proof of the power of that loving and living Lord.

I. First, then, take the experience of this Apostle as a demonstration of the exalted life, and continuous energy in the world, of Jesus Christ.

What was it that turned the brilliant young disciple of Gamaliel, the rising hope of the Pharisaic party, the hammer of the heretics, into one of themselves? The appearance of Jesus Christ. Paul rode out of Jerusalem believing Him to be dead, and His Resurrection a lie. He staggered into Damascus, blind but seeing, and knowing that Jesus Christ lived and reigned. Now if you will let the man tell you himself what he saw, or thought he saw, you will come to this, that it was a visible, audible manifestation of a corporeal Christ. For it is extremely noteworthy that the Apostle ranks the appearance to himself, on the road to Damascus, as in the same class with the appearances to the other apostles which he enumerates in the great chapter in the Epistle to the Corinthians. He draws no distinction, as far as evidential force goes, between the appearance to Simon and to the five hundred brethren and to the others, and that which flashed upon him and made a Christian of him. Other men that were with him saw the light. He saw the Christ within the blaze. Other men heard a noise; he heard audible and intelligible words in his own speech. This is his account of the phenomenon. What do you think of his account?

There are but three possible answers! It was imposture; it was delusion; it was truth. The theory of imposture is out of court. ‘Do men gather grapes of thorns or figs of thistles?’ Such a life as followed is altogether incongruous with the notion that the man who lived it was a deceiver. A fanatic he may have been; self-deceived he may have been; but transparently sincere he undeniably was. It is not given to impostors to move the world, as Paul did and does.

Was it delusion? Well it is a strange kind of hallucination which has such physical accompaniments and consequences as those in the story--not wanting confirmation from witnesses--which has come to us.

‘At midday, O king’--in no darkness; in no shut-up chamber, ‘at midday, O king--I heard . . . I saw . . .’ ‘The men that were with me’ partly shared in the vision. There was a lengthened conversation; two senses at least were appealed to, vision and hearing, and in both vision and hearing there were partial participators. Physical consequences that lasted for three days accompanied the hallucination; and the man ‘was blind, not seeing the sun, and neither did eat nor drink.’ There must be some soil beforehand in which delusions of such a sort can root themselves. But, if we take the story in the Acts of the Apostles, there is not the smallest foothold for the fashionable notion, which is entirely due to men’s dislike of the supernatural, that there was any kind of misgiving in the young Pharisee, springing from the influence of Stephen’s martyrdom, as he went forth breathing out threatenings and slaughter. The plain fact is that, at one moment he hated Jesus Christ as a bad man, and believed that the story of the Resurrection was a gross falsehood; and that at the next moment he knew Him to be living and reigning, and the Lord of his life and of the world. Hallucinations do not come thus, like a thunderclap on unprepared minds. Nor is there anything in the subsequent history of the man that seems to confirm, but everything that contradicts, the idea that such a revolutionary change as upset all his mental furniture, and changed the whole current of his life, and slammed in his face the door that was wide open to advancement and reputation, came from a delusion.

I think the hallucination theory is out of court, too, and there is nothing left but the old-fashioned one, that what he said he saw, he saw , and did not fancy; and that which he said he heard, he heard ; and that it was not a buzzing of a diseased nerve in his own ears, but the actual speech of the glorified Christ. Very well, then; if that be true, what then? The old-fashioned belief--Jesus who died on the Cross is living, Jesus who died on the Cross is glorified, Jesus who died on the Cross is exalted to the throne of the universe, puts His hand into the affairs of the world as a power amongst them. Paul’s Christology is but the rationale of the vision that led to Paul’s conversion. It was in part because he ‘saw that Just One, and heard the words of His mouth,’ that he declares, ‘God hath highly exalted Him, and given Him a name that is above every name, that at the name of Jesus every knee should bow.’ I do not say that the vision to Paul is a demonstration of the reality of the Resurrection, but I do say that it is a very strong confirmatory evidence, which the opponents of that truth will have much difficulty in legitimately putting aside.

II. Secondly, let me ask you to consider how this man’s experience is an exhibition of the love of the living Lord.

That is the main point on which the Apostle dwells in my text, in which he says that in him Jesus Christ ‘shows forth all long-suffering.’ The whole fulness of His patient, pitying grace was lavished upon him. He says this because he puts side by side his hostility and Christ’s love, what he had believed of Jesus, and how Jesus had borne with him and loved him through all, and had drawn him to Himself and received him. So he established by his own experience this great truth, that the love of Jesus Christ is never darkened by one single speck of anger, that He ‘suffereth long, and is kind’; that He meets hostility with patient love, hatred with a larger outpouring of His affection, and that His only answer to men’s departures from Him in heart and feeling is more mightily to seek to draw them to Himself. ‘Long-suffering’ means, in its true and proper sense, the patient acceptance, without the smallest movement of indignation, of unworthy treatment. And just as Christ on earth ‘gave His back to the smiter, and His cheeks to them that pulled off the hair’; and let the lips of Judas touch His, nor withdrew His face from ‘shame and spitting’; and was never stirred to one impatient or angry word by any opposition, so now, and to us all, with equal boundlessness of endurance, He lets men hate Him, and revile Him, and forget Him, and turn their backs upon Him; and for only answer has, ‘Come unto Me all ye that labour, and are heavy laden, and I will give you rest.’

Oh, dear brethren, we can weary out all loves except one. By carelessness, rebelliousness, the opposition of indifference, we can chill the affection of those to whom we are dearest. ‘Can a mother forget? Yea, she may forget,’ but you cannot provoke Jesus Christ to cease His love. Some of you have been trying it all your days, but you have not done it yet. There does come a time when ‘the wrath of the Lamb’--which is a very terrible paradox--is kindled, and will fall, I fear, on some men and women who are listening now. But not yet. You cannot make Christ angry. ‘For this cause I obtained mercy, that in me Jesus Christ might show forth all long-suffering, for a pattern ‘--for the same long-suffering is extended to us all.

And then, in like manner, I may remind you that out of Paul’s experience, as a cardinal instance and standing example of Christ’s heart and dealings, comes the thought that that long-suffering is always wooing men to itself, and making efforts to draw them away from their own evil. In Paul’s case there was a miracle. That difference is of small consequence. As truly as ever Christ spoke to Paul from the heavens, so truly, and so tenderly, does He speak to every one of us. He is drawing us all--you that yield and you that do not yield to His attractions, by the kindliest gifts of His love, by the revelations of His grace, by the movements of His Spirit, by the providences of our days, by even my poor lips addressing you now--for, if I be speaking His truth, it is not I that speak, but He that speaks in me. I beseech you, dear friends, recognise in this old story of the persecutor turned apostle nothing exceptional, though there be something miraculous, but only an exceptional form of manifestation of the normal activity of the love of Christ towards every soul. He loves, He draws, He welcomes all that come to Him. His servant, who stood over the blind, penitent persecutor, and said to him, ‘ Brother Saul!’ was only faintly echoing the glad reception which the elder Brother of the family gives to this and to every prodigal who comes back; because He Himself has drawn Him.

If we will only recognise the undying truth for all of us that lies beneath the individual experience of this apostle, we, too, may share in the attraction of His love, in the constraining and blessed influences of that love received, and in the welcome with which He hails us when we turn. If this man were thus dealt with, no man need despair.

III. Lastly, we may notice how this experience is a manifestation of the power of the living, loving Lord.

The first and plainest thing that it teaches us about that power is that Jesus Christ is able in one moment to revolutionise a life. There is nothing more striking than the suddenness and completeness of the change which passed. ‘One day is with the Lord as a thousand years’; and there come moments in every life into which there is crammed and condensed a whole world of experience, so as that a man looks back from this instant to that before, and feels that a gulf, deep as infinity, separates him from his old self.

Now, it is very unfashionable in these days to talk about conversion at all. It is even more unfashionable to talk about sudden conversions. I venture to say that there are types of character and experience which will never be turned to good, unless they are turned suddenly; while there are others, no doubt, to whom the course is a gradual one, and you cannot tell where the dawn broadens into perfect day. But, in the case of men who have grown up to some degree of maturity of life, either in sensuous sin or crusted over with selfish worldliness, or in any other way, by reason of intellectual pursuits, or others have become forgetful of God and careless of religion--unless such men are in a moment arrested and wheeled round at once, there is very little chance of their ever being so at all.

I am sure I am speaking to some now who, unless the truth of Christ comes into their minds with arresting flash, and unless they are in one moment, into which an eternity is condensed, changed in their purposes, will never be changed.

Do not, my friend, listen to the talk that sudden conversion is impossible or unlikely. It is the only kind of conversion that some of you are capable of. I remember a man, one of the best Christian men in a humble station in life that I ever knew--he did not live in Manchester--he had been a drunkard up to his fortieth or fiftieth year. One day he was walking across an open field, and a voice, as he thought, spoke to him and said, naming him, ‘If you don’t sign the pledge to-day you will be damned!’ He turned on his heel, and walked straight down the street to the house of a temperance friend, and said, ‘I have come to sign the pledge.’ He signed it, and from that day to the day of his death ‘adorned the doctrine of Jesus Christ’ his Saviour. If that man had not been suddenly converted he would never have been converted. So I say that this story of the text is a crucial instance of Christ’s power to lay hold upon a man, and wheel him right round all in a moment, and send him on a new path. He wants to do that with all of you to whom He has not already done it. I beseech you, do not stick your heels into the ground in resistance, nor when He puts His hand on your shoulder stiffen your back that He may not do what He desires with you.

May we not see here, too, a demonstration of Christ’s power to make a life nobly and blessedly new, different from all its past, and adorned with strange and unexpected fruits of beauty and wisdom and holiness? This man’s account of his future, from the moment of that incident on the Damascus road to the headman’s block outside the walls of Rome, is this: ‘If any man be in Christ he is a new creature’; ‘I live, yet not I, but Christ liveth in me.’ Christ will do that for us all; for long-suffering was shown on the Apostle for a pattern to them who should hereafter believe.

So, you Christian people, it is as much your business as it was Paul’s, to be visible rhetoric, manifest demonstrations in your lives of the truth of the Gospel. Men ought to say about us, ‘There must be something in the religion that has done that for these people.’ We ought to be such that our characters shall induce the thought that the Christ who has made men like us cannot be a figment. Do you show, Christian men, that you are grafted upon the true Vine by the abundance of the fruit that you bring forth? Can you venture to say, as Paul said, If you want to know what Jesus Christ’s love and power are, look at me? Do not venture adducing yourself as a specimen of His power unless you have a life like Paul’s to look back upon.

For us all the fountain to which Paul had recourse is open. Why do we draw so little from it? The fire which burned, refining and illuminating, in him may be kindled in all our hearts. Why are we so icy? His convictions are of some value, as subsidiary evidence to Gospel facts; his experience is of still more value as an attestation and an instance of Gospel blessings. Believe like Paul and you will be saved like Paul. Jesus Christ will show to you all long-suffering. For though Paul received it all he did not exhaust it, and the same long-suffering which was lavished on him is available for each of us. Only you too must say like him, ‘I was not disobedient to the heavenly vision.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

1Ti 1:16. [12] Ἀλλὰ, but) Although I am the first (foremost and chief) of sinners.—διὰ τοῦτο) for this very cause.—τὴν πᾶσαν μακροθυμίαν) all long-suffering; whereas even a less proportion (of long-suffering), so to speak, may restore such as are not so great sinners; comp. Exo 33:19, that expression כל טובי, all the goodness of the Lord, in respect of a people exceedingly guilty.—ΠΡῸς ὙΠΟΤΎΤΩΣΙΝ, for a pattern) that others might so ὑποτυποῦσθαι, be conformed to the pattern, or might revolve it in their mind, and make it the subject of their serious consideration. If you believe, as Paul did, you will be saved as Paul was. [In like manner, David also desired to be an example, Psa 32:6.—V. g.] The same word occurs, 2Ti 1:13.—ἐπʼ Αὐτῷ) on Him, on God.—ΕἸς, to) This may be construed with pattern.

[12] Εἰμὶ, I am) I am, he says, not I was, including the very moment of writing.—V. g.

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

1Ti_1:16. After calling himself the first of sinners, Paul gives the reason why he, this foremost sinner, found grace. He begins with ἀλλά, since it must appear strange that grace was imparted to him.

διὰ τοῦτο ἠλεήθην] De Wette says: therefor (to this end) did I receive grace.

ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χρ. Ἰ. τὴν ἅπασαν μακροθυμίαν.

ἐν ἐμ. πρ.] stands first for the sake of emphasis; ἐν is not equivalent to by means of, but to in the case of (comp. Rom_7:19). To supply ἁμαρτωλῷ with πρώτῳ (first ed. of this commentary, Wiesinger, van Oosterzee, and others) is arbitrary. There is no need to supply anything. The thought is: in my case, Christ first showed His entire μακροθυμία.[69] Paul says this, meaning that the entire fulness of Christs μακροθυμία (Buttmann, p. 105) could not be shown to those who before had received grace, because they had not cherished such decided enmity to Christ as he. The πρώτῳ therefore has ἅπασαν corresponding with it; the greater the guilt, the greater the manifestation of μακροθυμία. Bengel says: cunctam longanimitatem: quum minores peccatores etiam mensura quasi minor possit restituere. It is not necessary to give the word μακροθυμία the meaning here of magnanimity (Heydenreich, Matthies: long-suffering or magnanimity). The apostle here regards the love of the Lord as not causing judgment to follow straight on condemnation, but as patient, and granting space for conversion. In this Paul has given the purpose of his pardon; but he states it still more definitely in the words that follow: πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ. The expression ὑποτύπωσις, likeness, image, occurs elsewhere only in 2Ti_1:13; it is synonymous with ὑπόδειγμα in 2Pe_2:6, and other passages. Elsewhere in the Pauline Epistles we find τύπος (Rom_5:14; 1Co_10:6; 1Co_10:11; Php_3:17). Leo, without sufficient grounds, explains the word by institutio. The idea of type is not contained in the word itself, but is here transferred to it from the μελλόντων.

πιστεύειν ἐπʼ αὐτῷ] This construction of the word πιστεύειν is found in the N. T. only here and in Rom_9:33; Rom_10:11, 1Pe_2:6; but in all these passages it occurs in words quoted from Isa_28:16, where the LXX. has simply ὁ πιστεύων. It may be explained in this way, that faith has confidence as its substance and basis. Matthies rightly says: ἐπʼ αὐτῷ, not so much in Him as the object of faith, but rather trusting in faith on Him as the absolute basis of our salvation.

εἰς ζωὴν αἰώνιον] These words are not to be joined to the distant ὑποτύπωσιν (Bengel), but to the πιστεύειν immediately preceding. They present the goal towards which the πιστεύειν ἐπʼ αὐτῷ is directed (Wiesinger). As Paul usually sets forth his conduct to others as a type, so here he gives to his experience a typical meaning for future believers.[70] This may he explained from the peculiar and important position which he held for the development of Gods kingdom on earth, and of which he was distinctly conscious.

[69] Hofmann: If πρῶτος before had the meaning of locality, here πρώτῳ has the meaning of time as opposed to τῶν μελλόντων πιστεύειν.

[70] Hofmann, without grounds, disputes this view, and gives the apostles thought in this way: The aim is to give a type, not to them, but of them; they were to know that they had to expect such conversions as his, the conversions of revilers and persecutors. But there is no hint whatever of revilers and persecutors only in οἱ μέλλοντες πιστεύειν.

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 1:16 . ἀλλά : This is not adversative, but rather continues from 1Ti 1:13 , and develops the expression of self-depreciation. The connexion is: “I was such a sinner that antecedently one might doubt whether I could be saved or was worth saving. But Christ had a special object in view in extending to me His mercy.”

διὰ τοῦτο , followed by ἵνα and referring to what follows, occurs in Rom 4:16 , 2Co 13:10 , Eph 6:13 , 2Th 2:11 , Phm 1:15 . See also Rom 13:6 . ἐν ἐμοί is used as in Gal 1:16 ; Gal 1:24 , and as ἐν ἡμῖν in 1Co 4:6 . I was an object lesson in which Christ displayed the extent of His longsuffering.

πρώτῳ : Alford correctly says that the foll. μελλόντων proves that St. Paul here combines the senses first (A.V.) and as chief (R.V.).

τὴν ἅπασαν μακροθυμίαν : the utmost longsuffering which he has (Blass, Grammar , p. 162). Here [261] renders μακροθ . longanimitatem . Chrys., followed by Alf. and Ell., explains, “Greater longsuffering He could not show in any case than in mine, nor find a sinner that so required all His longsuffering; not a part only”. If there had been only one soul of sinful man to save, it would have needed the Incarnation to save that soul. In St. Paul’s case, conversion had been preceded by a long internal struggle on his part, and patience on Christ’s part: “It is hard for thee to kick against the goad”. ἅπας only occurs in the Pauline epistles again in Eph 6:13 . Its use “is confined principally to literary documents” (Moulton and Milligan, Expositor , vii, vi. 88).

[261] Cod. Frisingensis

πρὸς ὑποτύπωσιν τῶν μελλόντων : The use of the genitive here is paralleled exactly in 2Pe 2:6 , ὑπόδειγμα μελλόντων ἀσεβεῖν , “an example unto those that should live ungodly”; and 1Co 10:6 , ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν ; also 1Ti 4:12 , where see reff. It does not mean as R.V. ( an ensample of them ), that St. Paul was the first specimen of Jesus’ work of grace, but rather as A.V. ( a pattern to them ), that no one who ever afterwards hears the gracious invitation of Christ need hang back from accepting it by reason of the greatness of his sin, when he has the example of St. Paul before him (so Chrys.). The ὑποτύπωσις , of course, is the whole transaction of St. Paul’s conversion in all its bearings, ad informationem eorum qui credituri sunt illi (Vulg.). Bengel compares Psa 32:5-6 , “Thou forgavest the iniquity of my sin. For this let every one that is godly pray unto thee,” etc.

πιστεύειν ἐπʼ αὐτῷ : πιστεύειν is usually followed by εἰς and the acc., or the simple dat. But ἐπί with acc., and ἐν are also found. The construction in the text is due to an unconscious recollection of Isa 28:16 (also quoted Rom 9:33 ; Rom 10:11 , 1Pe 2:6 ); and no other explanation need be sought. The only other certain instance of the same construction is Luk 24:25 . The critical editors reject it in Mat 27:42 .

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

Howbeit--Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.

for this cause--for this very purpose.

that in me--in my case.

first--"foremost." As I was "foremost" (Greek for chief, Ti1 1:15) in sin, so God has made me the "foremost" sample of mercy.

show--to His own glory (the middle Greek, voice), Eph 2:7.

all long-suffering--Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.

a pattern--a sample (Co1 10:6, Co1 10:11) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Psa 32:5-6). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case.

believe on him--Belief rests ON Him as the only foundation on which faith relies.

to life everlasting--the ultimate aim which faith always keeps in view (Tit 1:2).

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

16 That in me the first Jesus Christ might shew When he calls himself the first, he alludes to what he had said a little before, that he was the first among sinners and, therefore, this word means “chiefly,” or, “above all.” The Apostle’s meaning is, that, from the very beginning, God held out such a pattern as might be visible from a conspicuous and lofty platform, that no one might doubt that he would obtain pardon, provided that he approached to Christ by faith. And, indeed, the distrust entertained by all of us is counteracted, when we thus behold in Paul a visible model of that grace which we desire to see.

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.

(16)Howbeit for this cause I obtained mercy.—In spite of this deep consciousness of his guilt, faith and confidence in his own salvation seem never to have wavered. He speaks of this with all certainty, and proceeds to tell us with great clearness why Christ saved him, the chief of sinners.

That in me first Jesus Christ might shew forth all longsuffering.—If Christ could show mercy to him, surely in after times the greatest of sinners need never doubt the Redeemer’s power and will to save. St. Paul’s conversion foretold many a patient waiting on the part of the Lord, much long-suffering, which would never hurry to punish His enemies, but which would tarry long, in the hope of the sinner repenting while it was yet time.

For a pattern to them which should hereafter believe on him.—Men were to learn that such conversions as his were to be looked forward to as no uncommon occurrences—conversion of blasphemers, of persecutors, whom the Lord would tarry long for, till they, too, coming to the knowledge of the truth, should acknowledge Him. Thus to all sinners was St. Paul a pattern—an example of the Lord’s long-suffering, of His patient waiting. His gracious Master had dealt with him like a king, who, when judging the case of a rebel city, pardons the chief rebel. If God would redeem Saul the persecutor, none need despair of finding mercy.

To life everlasting.—And the goal—which lay before these poor redeemed sinners, who, like St. Paul, in faith and loving trust in Jesus had found peace and acceptance—was eternal life.

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

Howbeit, for this cause I obtained mercy,.... Though so great a sinner, and even the chief of sinners:

that in me first Jesus Christ might show forth all longsuffering; not that the apostle was the first that was converted upon Christ's coming to save sinners; for there were many converted before him, and very great sinners too, and he speaks of himself as one born out of due time; unless it can be thought that he was the first of the persecutors of the church, upon the death of Stephen, that was converted: but the word "first" is not an "adverb" of time, but a "noun" expressing the character of the apostle, as before; and the sense is, that in him, the first or chief of sinners, Jesus Christ exhibited an instance of his abundant longsuffering exercised towards his elect for their salvation; he waiting in the midst of all their sins and rebellions to be gracious to them; and of this, here was a full proof in the Apostle Paul: what longsuffering and patience were showed, while he held the clothes of them that stoned Stephen, when he made havoc and haled men and women to prison, and persecuted them to death? and this was done,

for a pattern to them that should hereafter believe on him to life everlasting; either to those of his fellow persecutors, or of others in that age, who should be made sensible of their sins, and by this instance and example of grace be encouraged to believe in Christ for life and salvation; or to all awakened and convinced sinners then, and in every age, who from hence may conceive hope of salvation in Christ for themselves, though ever so great sinners; since such patience and longsuffering were exercised towards, and such grace bestowed upon, one that had been a sinner of the first rank and size, yea, the chief of sinners: in him was delineated the grace of God, and in his conversion it was painted in its most lively colours; and a just representation is given of it, for the encouragement of the faith and hope of others in Christ. Christ is here represented as the object of faith; and true faith regards him, looks unto him, and deals with him for eternal life and salvation. Our countryman, Mr. Mede, thinks that the sense is, that the conversion of the Apostle Paul was a pattern of the conversion of the Jews in the latter day; and his thought seems to be a very good one: the apostle's conversion is a pledge and earnest of theirs, and showed that God had not cast away all that people; and carries in it some likeness and agreement with theirs: as his, theirs will be in the midst of all their blindness and unbelief; and when they have filled up the measure of their sins; and they will be a nation born at once, suddenly, and by the immediate power and grace of God, without the ministry of the word, which they will not hear: thus they will be converted as he was, and become as hearty lovers and friends of the Gentile churches.

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

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.

Ver. 16. Might show forth] By full demonstration and sufficient evidence, ενδειξηται, so that all might see and say, There is mercy with Christ that he may be feared, yea, mercy rejoicing against judgment, that he may be everlastingly admired and adored.

For a pattern to them, &c.] Therefore the apostle was assured of remission in an ordinary way, and not by any special revelation.

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.

Howbeit for this cause - That is, this was one of the causes, or this was a leading reason. We are not to suppose that this was the only one. God had other ends to answer by his conversion than this, but this was one of the designs why he was pardoned - that there might be for all ages a permanent proof that sins of the deepest dye might be forgiven. It was well to have one such example at the outset, that a doubt might never arise about the possibility of forgiving great transgressors. The question thus would be settled for ever.

That in me first - Not first in the order of time, as our translation would seem to imply, but that in me the first or chief of sinners (ἐν ἐμοὶ ποώτῳ en emoi poōtō) he might show an example. The idea is, that he sustained the first rank as a sinner, and that Jesus Christ designed to show mercy to him as such, in order that the possibility of pardoning the greatest sinners might be evinced, and that no one might afterward despair of salvation on account of the greatness of his crimes.

Might shew forth all long-suffering - The highest possible degree of forbearance, in order that a case might never occur about which there could be any doubt. It was shown by his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.

For a pattern - ὑποτύπωσιν hupotupōsin. This word occurs no where else in the New Testament, except in 2Ti 1:13, where it is rendered “form.” It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was that to which they might look when they desired forgiveness and salvation. It furnished all the illustration and argument which they would need to show that they might be forgiven. It settled the question forever that the greatest sinners might be pardoned; for as he was “the chief of sinners,” it proved that a case could not occur which was beyond the possibility of mercy.

Which should hereafter believe on him to life everlasting - All might learn from the mercy shown to him that salvation could be obtained. From this verse we may learn:

(1) That no sinner should despair of mercy. No one should say that he is so great a sinner that he cannot be forgiven. One who regarded himself as the “chief” of sinners was pardoned, and pardoned for the very purpose of illustrating this truth, that any sinner might be saved. His example stands as the illustration of this to all ages; and were there no other, any sinner might now come and hope for mercy. But there are other examples. Sinners of all ranks and descriptions have been pardoned. Indeed, there is no form of depravity of which people can be guilty, in respect to which there are not instances where just such offenders have been forgiven. The persecutor may reflect that great enemies of the cross like him have been pardoned; the profane man and the blasphemer, that many such have been forgiven; the murderer, the thief, the sensualist, that many of the same character have found mercy, and have been admitted to heaven.

(2) The fact that great sinners have been pardoned, is a proof that others of the same description may be also. The same mercy that saved them can save us - for mercy is not exhausted by being frequently exercised. The blood of atonement which has cleansed so many can cleanse us - for its efficacy is not destroyed by being once applied to the guilty soul. Let no one then despair of obtaining mercy because he feels that his sins are too great to be forgiven. Let him look to the past, and remember what God has done. Let him remember the case of Saul of Tarsus; let him think of David and Peter; let him recall the names of Augustine, and Colonel Gardiner, and the Earl of Rochester, and John Newton, and John Bunyan - and thousands like them, who have found mercy; and in their examples let him see a full proof that God is willing to save any sinner, no matter how vile, provided he is penitent and believing.

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

’ Alla, the word we translate howbeit, is as well to be translated but, and ordinarily is so.

For this cause, that is, for this end, God showed me mercy.

That in me first; that in me, the first, (so it is in the Greek, for it is an adjective), that is, as he said before, the chiefest or greatest sinner:

Christ might show forth all long-suffering, bearing with me while I was in my rage against his gospel and saints, and then changing my heart to embrace him and to love him. Or, that in me first, may respect the design of our Saviour in sending Paul to convert the Gentiles: for such a conspicuous example of his clemency and grace towards so great a sinner, whom he not only pardoned but preferred to the dignity of an apostle, would be a strong persuasive to them to receive the gospel with faith and obedience. For it follows,

for a pattern, of God’s patience and free grace to other sinners, from whence they might learn, that if they also shall receive and believe in him, their past sins need not be to them any reason to despair in his mercy.

To life everlasting: there being a certain connection between true believing in Christ and eternal life.

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

16. St. Paul now gives the divine side of his wonderful experience. What could God mean by granting mercy to so unparalleled a sinner? Be sure God knew that the very prominence of the sinner rendered his salvation a pre-eminent specimen and type that no sinner hereafter need despair, or be despaired of. Who may not be converted if Saul the persecutor became an apostle?

Longsuffering—For, although the period of his heinous sin was comparatively brief, yet that God did not smite him down in wrath was a wonderful patience.

To, unto, everlasting life—The glorious aim and result of that believe. And now St. Paul, having attained this lofty climax, everlasting life, seems to make an upward spring into the coming doxology.

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

As chief for first, A.V; might Jesus Christ for Jesus Christ might, A.V; his long-suffering for long-suffering, A.V; an ensample of for a pattern to, A.V; unto eternal life for to life everlasting, A.V That in me as chief; rather, as A.V, first; i.e. both in order of time, and in respect also of the greatness of the sin forgiven. Show forth (ejndeixhtai; 2Ti_4:14, note) All his long-suffering; more properly, as Alford, the whole long-suffering; i.e. the entirety of long-suffering all that was possible, every kind and degree of long-suffering. JO pav with the substantive denotes the whole of a thing: tonta cronon, "the whole"; (Act_20:18) oJ pav nomov, "the whole Law". (Gal_5:14) So in the two examples from Polybius, thv pashv ajlogistiav and thv pashv ajtopiav "the utmost unreasonableness," and "the utmost strangeness," the construction is exactly the same. Long-suffering (makroqumia); more literally, long-animity; very frequent both in the New Testament and in the LXX The adjective makroqumov (LXX) is a translation of the Hebrew rxq, long," or "slow to anger," to which the opposite is ojxuqumov (LXX), short to anger," i.e. hasty, passionate. The verb makroqumew also occurs frequently, both in the New Testament and in the LXX: JH ajgaph makroqumei, Charity suffereth." (1Co_13:4) For an example (propwsin). The word only occurs in the New Testament here and 2Ti_1:12; but both it and the verb uJpotupow are good classical words. The meaning of uJpotupwsiv is a sketch" or "outline," and hence a "pattern." This pattern is spoken of as being the property of, being for the use of, them which should hereafter believe. Just as the workman looks at his plan, or outline, by which he is to work, so those future believers would see in Christ"s dealings with St. Paul the exact pattern of the long-suffering which they might expect for themselves. Others take uJpotupwsiv in the sense of instruction," but this sense cannot be made good. Believe on him unto eternal life. These words hang together. The particular force of pisteuein ejp aujtw, "found in the New Testament only here and Rom_9:33 Rom_10:11; and 1Pe_2:6" (Huther) as distinguished from the other constructions of to pisteuein is "rest," "lean on" (Ellicott). St. Paul thus incidentally affirms that his own faith rested upon Jesus Christ in the full assurance of attaining to eternal life. (see 1Ti_6:12; 2Ti_1:1, 2Ti_1:2)

Vers. 16, 17.

The apostle an example of the Divine long-suffering to all ages.

There was an economical purpose in the salvation of the Apostle Paul.

I THE EXERCISE OF THE LORD"S LONG-SUFFERING TOWARD THE APOSTLE. "Howbeit for this cause I obtained mercy.

1. The mercy takes the form of long-suffering; for the Lord bore long with the ways of this fierce persecutor of the saints, when he might have cut his career short in judgment.

2. It took the form of positive deliverance from guilt and sin and death. How often "the long-suffering of the Lord is to usward salvation"! (2Pe_3:9)

II THE DESIGN OF THIS REMARKABLE EXHIBITION OF MERCY. "That in me as the chief Jesus Christ might show forth all long-suffering, for a pattern to them who should hereafter believe on him to life everlasting.

1. The long-suffering is exercised by the Lord himself. It is he who is wounded in the persecutions of his members. "Saul, Saul! why persecutest thou me?" Yet it is he who shows mercy.

2. The greatest persecutors may not despair of mercy. The Lord will tarry long with them if peradventure they may repent and turn to him.

3. The case of Paulthe chief of sinnersought to encourage sinners of every class and sort to exercise hope and trust in the Lord, as well as to meet the misgivings of those who think they have sinned too much to warrant the expectation that the Lord will have mercy upon them.

4. Trust in Jesus Christ necessarily brings with it eternal life. There is nothing needed but faith for this purpose. "He that hath the Son hath life.

III ASCRIPTION OF PRAISE AND THANKFULNESS TO GOD FOR HIS MERCY.

1. Consider the titles by which God is addressed. "Now to the King of the ages, incorruptible, invisible, the only God.

1. He is King of the ages, as his kingdom is called the kingdom of all the Psa_145:13 because as God, knowing the end from the beginning, he fixes the periods or stages of the development through which this world is destined to pass, shaping all events according to his pleasure, and making all things work together for good to them that love him.

2. Incorruptible; because "he only hath immortality". (1Ti_6:16)

3. Invisible; for no man hath seen him at any time, as he dwells in light inaccessible.

4. The only God; in opposition to the false gods of the heathen, or to the multitudes of angels and principalities and powers.

2. Consider the doxology. "Unto him be honor and glory for ever and ever.

(1) They already belong to him alone.

(2) They will belong to him to all eternity.

(3) The thought of the overruling wisdom and. mercy and goodness of God in his case leads to this devout acknowledgment. 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.

For this cause God showed me mercy, that all his longsuffering might be shown, and that none might hereafter despair.

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

Ver. 16. Howabeit (so the A.V. well, giving full expression to the contrast indicated by the ἀλλὰ between the apostle’s behaviour toward Christ, and Christ’s procedure toward him), for this cause I obtained mercy, in order that in me first Christ Jesus might show forth all long-suffering, for a pattern to those who are going to believe on Him to life eternal. The former reason assigned by the apostle for his obtaining mercy had respect to his personal relation to the principles of the divine government, as one little entitled to expect any manifestation of mercy, yet not placed beyond the sphere of its exercise. But the reason here adduced points to the economical design of God in selecting such a sinner to be a vessel of mercy: it was that he might be a living exemplar or pattern, as well as herald, of the wonderful grace exhibited in the gospel; so that from what had been wrought in him others might take courage, and repair to Christ for the pardon of sin and life eternal,—might, as it is put by Bengel, conform themselves to the pattern, and say to themselves. If thou believest as Paul, thou shalt be saved as Paul. Such is the general import, and the particular words and phrases involve no special difficulty. There is a difference in the reading in one part; the received text having τὴν πᾶσαν μακροθυμίαν, while Lach. and Tisch. prefer τὴν ἄπασαν μακ. This last is certainly somewhat better supported, being found in א, A, F, G, while the other has only D, I, K. But the difference in meaning is not material. If we adopt ἄπασαν, it merely renders the entireness or fulness of the long-suffering manifested toward the apostle more distinctly pronounced: the whole of His long-suffering, all that He had to show of it. But the other reading (πᾶσαν) also includes all; for πᾶς, when standing between the article and the noun, according to the rule, marks the noun as an abstract, and indicates that it is to be taken in its entirety, without respect to individual members or component parts (Winer, Gr. § 17, 10; Green, Gr. p. 194). So that τὴν πᾶσαν μακ. denotes all that can be comprised in the term long-suffering—this in its totality. And so Chrysostom explains, though the reading he followed was that of the received text: “As if he said, In none more than in me has He need to show long-suffering; nor can He find one who has been so much a sinner, needing all His mercy, all His long-suffering, not a part merely, as they who have sinned in part.” He could not have said more, if he had read ἄπασαν. The word for pattern, ὑποτύπωσις, which is found only here and in 2Ti 1:13, does not materially differ from τύπος, the term commonly used by Paul (Rom 5:14; 1Co 10:6, 1Co 10:11, etc.); but is of more active import—expresses not so properly the inanimate form as the living exemplification, the personified action of the long-suffering referred to. And being coupled with the genitive of possession—τῶν μελλόντων πιστεύειν—it is represented as in some sense belonging to these future believers—called into existence and set forth for their special behoof. In St. Paul first—first in the sense of chief, or foremost exemplification—had the attribute of mercy been displayed, that they might be the more distinctly assured of the divine purpose to extend its manifestation to themselves. And being described as going to believe on Christ to life eternal, these future believers, who would take the benefit of the apostle’s marvellous experience, have presented to them at once the high destiny to which they should be called, and the ground on which their hope of it must rest—faith in the person and work of Christ.

[The question here naturally suggests itself, how far Christian ministers should in their preaching disclose their more marked personal experiences, or should interweave references to their spiritual history with their manifestations of divine truth to their fellow-men. But it were unwise to lay down any precise rule in the matter, or prescribe one method for all. That there may occasionally be made such personal references, and with advantage to the hearers, the example of the apostle is itself a sufficient proof. Not only here, but in several other parts of his epistles, he brings prominently forward what had befallen or had been done by himself; and these are universally felt to be among the most interesting and instructive portions of his writings. And so will it ever be with men of like minds, men of ardent temperaments, vivid imaginations, and energetic wills, in whom everything in experience and behaviour naturally assumes a distinctly personal, characteristic impress. It will be natural for such persons to reveal themselves at times in their discourses, whether by direct reference to the past workings of their own mind, and God’s dealings with them, or by subjective exhibitions of Christian truth and duty, raised on the background of their own experience. When fitly and discreetly done, it may throw a peculiar charm and glow over the preacher’s discourse. But very great caution is needed in the use of such an element, lest it should degenerate into egotism, or become merely a display of individual singularity and importance. Deep sincerity—the impulse of strong feeling—a conviction of its fitness to subserve some spiritual end, should ever go along with, and condition, any personal references one may make in public discourse. And if some men of note have dealt much in them, and by doing so have lent an attractive power to their mode of address, such as Luther, Bunyan, Irving, Guthrie; others, again, of the very highest mark as public speakers,—for example, Leighton, R. Hall, Chalmers,—have studiously avoided it: their individuality has discovered itself only in the distinctive character and spirit of their discourse.]

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, That God is pleased some times to magnify his mercy in the conversion and salvation of the most notorious sinners, that so the greatest of sinners may take encouragement from thence to hope and trust in our Lord Jesus Christ for pardoning mercy; thus here, this great blasphemer and persecutor was received to mercy, for a pattern and example to all such sinners as should hereafter forsake their evil and wicked ways, and give up themselves sincerely to the obedience of the gospel; For this cause I obtained mercy.

Such a conspicuous example of Christ’s clemency and grace towards so great a sinner, whom he not only pardoned, but preferred to the dignity of an apostle, and sent forth to preach the gospel to the Gentiles, would be a strong motive to the Gentiles to receive the gospel with faith and obedience: there could be no reason for any of them to despair of mercy, when they saw such a pattern, such an illustrious instance of pardoning mercy before their eyes: In me first Jesus Christ showed forth all long-suffering, for a pattern to them which should hereafter believe on him.

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

16. Howbeit. One cause of his obtaining mercy was that in him Christ might show how long-suffering he is. He forgave, saved and blessed the bitter enemy. A pattern. An example for all believers to follow.

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.

16. Ἰησοῦς Χριστός. So אKLP with the Syriac and Egyptian versions; Westcott and Hort follow AD2 and the Latin Versions in reading Χριστὸς Ἰησοῦς (which occurs six times in the preceding verses of the chapter) giving Ἰησ. Χρ. a place in their margin.

ἅπασαν with אAG &c. is preferable to πᾶσαν of D2KLP and the rec. text. At the same time it is noteworthy that ἅπας only occurs once elsewhere in the Pauline Epistles (Eph 6:13), πᾶς being the usual form.

16. ἀλλὰ διὰ τοῦτο ἠλεήθῃν, ἵνα κ.τ.λ. ‘Howbeit for this cause I obtained mercy, viz., that &c. διὰ τοῦτο emphasises the following ἴνα as in 2Co 13:10.

ἐν ἐμοὶ πρώτῳ, in me as chief; this is the rendering of the Revisers, and certainly brings out the connexion with ὦν πρῶτός εἰμι ἐγώ of the preceding verse better than A.V. “first.” As Bengel puts it: ‘Incomparabile exemplum Pauli, sive peccatum sive misericordiam spectes.’ This is borne out by the words which follow, that in me as chief Jesus Christ might shew forth (‘display,’ ‘give a signal instance of’) the entire range of His long-suffering. ἄπας (see critical note) is stronger than the more usual πᾶς, and is deliberately used by St Paul here. A close parallel is found in Eph 2:7, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χρ. Ἰη.

μακροθυμίαν. This is a late Greek word, of frequent occurrence in N.T. and LXX., but rarely elsewhere (it is found e.g. in Plutarch). In 2Ti 3:10; 2Ti 4:2 (and generally in St Paul) it is applied to the longsuffering which becomes a Christian apostle; here, as in Rom 2:4; Rom 9:22; 1Pe 3:20, it is used of God.

πρὸς ὑποτύπωσιν κ.τ.λ. ὑποτύπωσις does not occur in the Greek Bible save here and in 2Ti 1:13. It is, literally, an ‘outline sketch,’ and so a ‘pattern’ or ‘ensample’; and the meaning is that the purpose of the manifestation of the Divine longsuffering to St Paul was that he might furnish a type or ensample of them which should hereafter believe. A somewhat similar expression is found in 2Pe 2:6, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς, where it is applied to the Cities of the Plain, which were, as we say in common speech, ‘made an example of’ for their abominations.

πιστεύειν ἐπʼ αὐτῷ εἰς ζωἡν αἰώνιον. Faith in Christ has as its consequent eternal life. For πιστ. ἐπʼ αὐτῷ, cp. Isa 28:16 (quoted in Rom 9:33; Rom 10:11) πᾶς ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται.

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.

16.] howbeit (as E. V.: “not resumptive, but as in ver. 13, seclusive and antithetical, marking the contrast between the Apostle’s own judgment on himself, and the mercy which God was pleased to shew him.” Ellic.) for this purpose I had mercy shewn me, that in me (as an example; “in my case:” see reff. and cf. εἰς ὑποτύπωσιν below) first (it can hardly be denied that in πρώτῳ here the senses of ‘chief’ and ‘first’ are combined. This latter seems to be necessitated by μελλόντων below. Though he was not in time ‘the first of sinners,’ yet he was the first as well as the most notable example of such marked long-suffering, held up for the encouragement of the church) Christ Jesus might shew forth (dynamic middle: see note on ref. Eph., and Ellicott there) the whole of His (not merely ‘all’ (all possible, πᾶσαν): nor ‘all His’ (Conyb., Ellic.: πᾶσαν τὴν …), but ‘the whole,’ ‘the whole mass of μακροθυμία, of which I was an example; ὁ ἅπας seems to be found here only. If the rec. reading be in question, in all other cases where ὁ πᾶς occurs with a substantive in the N. T., it is one which admits of partition, and may therefore be rendered by ‘all the ‘or ‘the whole:’ e.g. Act 20:18, πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην: see also ref. Wetst. has two examples from Polyb. in which ὁ πᾶς has the meaning of ‘the utmost:’ τῆς πάσης ἀλογιστίας ἐστὶ σημεῖον,—and τῆς ἁπάσης (as here) ἀτοπίας εἶναι σημεῖον) long-suffering (not, generosity, magnanimity: nor is the idea of long-suffering here irrelevant, as some have said: Christ’s mercy gave him all that time for repentance, during which he was persecuting and opposing Him,—and therefore it was his long-suffering which was so wonderful), for an example (cf. 2Pe 2:6, ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς. Wetst. has shewn by very copious extracts, that ὑποτύπωσις is used by later writers, beginning with Aristotle, for a sketch, an outline, afterwards to be filled up. This indeed the recorded history of Paul would be,—the filling up taking place in each man’s own case: see ref. 2 Tim., note. Or the meaning ‘sample,’ ‘ensample,’ as in 2Ti 1:13, will suit equally well) of (to, see Ellicott’s note, and Donaldson, Gr. Gr. § 450) those who should (the time of μελλόντων is not the time of writing the Epistles, but that of the mercy being shewn: so that we must not say “who shall,” but “who should”) believe on Him (the unusual ἐπʼ αὐτῷ is easily accounted for, from its occurrence in so very common a quotation as πᾶς ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται, see reff. The propriety of the expression here is, that it gives more emphatically the ground of the πιστεύειν—brings out more the reliance implied in it—almost q. d., ‘to rely on Him for eternal life.’ Ellicott has, in his note here, given a full and good classification of the constructions of πιστεύω in the N. T.) to (belongs to πιστεύειν (see above) as its aim and end (cf. Heb 10:39): not to ὑποτύπωσιν, as Bengel suggests) life eternal:

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

16. διὰ τοῦτο ἠλεήθην ἵνα κ.τ.λ.] It is suggestive to compare Rom 9:17, Rom 9:18 λέγει γὰρ ἡ γραφὴ τῷ φαραώ· ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ· ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.

πρώτῳ] Starts with the meaning “chief” (cf. πρῶτος, 15), but also implies “first” in contrast to those who are coming after (τῶν μελλόντων).

ἐνδείξνται] A favourite word with St. Paul, 5 times in earlier Epp., 4 in Past. Epp. (elsewhere 2 in Heb.). He only also uses ἔνδειγμα and ἔνδειξις.

Ἰησοῦς χριστός] The change of order (contrast vv. 1, 2, 12, 14, 15) perhaps emphasizes the note of personal affection, and recalls the moment of conversion, and the words ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις, Act 9:5.

τὴν ἅπασαν] Here only in N.T. with the article. His entire unlimited, ever-patient patience, not only converting, not only choosing me for service, but making me Apostle, and keeping me faithful.

ὑποτύπωσιν] Here and 2Ti 1:13 only in N.T.: an incomplete (ὑπο-; cf. ὑπογράφη) sketch in contrast to the complete picture (ἀναγράφειν, Ar. Eth. N. i. 7; ἐξεργασία, Plotinus, Enn. vi. 37, ap. Wetstein, who quotes other instances): the first sketch for a gallery of portraits; cf. σκιά, Heb 10:1. The substantive may be consciously active, “that He might draw a sketch,” “ad informationem,” Vulg.; “deformationem,” Am.: or of the result “to serve as a sketch,” “ad exemplum,” Ambrosiaster. The former is more common elsewhere: the latter suits 2Ti 1:13 better; cf. ὑπόδειγμα, 2 P 2:6. For this vista into future generations, cf. Eph 3:20, Eph 3:21

ἐπʼ αὐτῷ] As upon a sure corner-stone. πιστεύειν ἐπί, c. dat., is only applied elsewhere to Christ in quotations from Isa 28:16 (Rom 9:33, Rom 9:10:11, Rom 9:1 P 2:6), and that passage may be in the writer’s mind here.

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

First [πρωτω] Not the chief sinner, but the representative instance of God 's longsuffering applied to a high - handed transgressor. It is explained by pattern.

All longsuffering [την απασαν μακροθυμιαν] . More correctly, "all his longsuffering." The A. V. misses the possessive force of the article. For longsuffering see on be patient, Jas 5:7. The form apav occurs as an undisputed reading only once in Paul, Eph 6:13, and not there as an adjective. Often in Acts and Luke. This use of the article with the adjective pav or apav is without parallel in Paul.

Pattern [υποτυπωσιν] . Or, ensample. Only here and 2Ti 1:13. o LXX o Class. An example of the writer's fondness for high - sounding compounds. Paul uses tupov.

To them. The A. V. conveys the sense more clearly than Rev. "Of them," which is ambiguous. The genitive has a possessive sense. He would be their ensample, or an ensample for their benefit.

Believe [πιστευ. ειν] . This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1Ti 1:11; Tit 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1Ti 3:16, passive, of Christ believe d on in the world. In 2Ti 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Tit 3:8, of belief in God. With ejpi upon and the dative, Rom 9:33; Rom 10:11; 1Pe 2:6 (all citations), and Rom 4:18; Luk 24:25.

Unto life everlasting [εις ζωην αιωνιον] . Better, eternal life. See additional not on 2Th 1:9. The conception of life eternal is not limited to the future life (as von Soden). Godliness has promise of the life which now is, as well as of that which is to come (1Ti 4:8). The promise of eteral life (2Ti 1:1) and the words who brought life and immortality to light through the gospel (2Ti 1:10) may fairly be taken to cover the present life.

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