1 Timothy 1:20
Verse
Context
Sermons
Paris Reidhead
William MacDonald
John Gill
Horatius Bonar
John F. WalvoordSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine. Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on Co1 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. Hymeneus, it appears, denied the resurrection, see Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall. He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.
Jamieson-Fausset-Brown Bible Commentary
Hymenaeus--There is no difficulty in supposing him to be the HymenÃ&brvbrus of Ti2 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Act 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, Co1 5:5; Co2 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mat 18:17-18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (Ti2 4:14-15); as the same sentence on HymenÃ&brvbrus was the consequence of "saying that the resurrection is past already" (Ti2 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, Ti1 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [ARCHBISHOP WHATELY]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Act 19:33). that they may--not "might"; implying that the effect still continues--the sentence is as yet unremoved. learn--Greek, "be disciplined," namely, by chastisement and suffering. blaspheme--the name of God and Christ, by doings and teachings unworthy of their Christian profession (Rom 2:23-24; Jam 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (Co2 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers. Next: 1 Timothy Chapter 2
John Gill Bible Commentary
Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in Ti2 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, Ti2 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Act 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Act 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius (q); there was also a bishop of Jerusalem of this name (r), Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on Co1 5:5. That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others, (q) Apollodorus de Orig. Deor. l. 3. p. 172. (r) Euseb. Eccl. Hist. l. 7. c. 14. 30. Next: 1 Timothy Chapter 2
Tyndale Open Study Notes
1:20 Hymenaeus and Alexander might have been elders in Ephesus (see also 2 Tim 2:17; 4:14; cp. Acts 19:33; 20:29-31). • Paul handed them over to Satan by removing them from the church, the realm of the Spirit’s oversight (see also 2 Tim 2:25-26; Job 2:6; Matt 18:17-20; 1 Cor 5:2-5; 2 Cor 2:5-11). • blaspheme God: They attacked and defamed the true Good News, and thus God himself (see 1 Tim 1:13; cp. 6:1; Titus 2:5; 2 Pet 2:2).
1 Timothy 1:20
God’s Grace to Paul
19holding on to faith and a good conscience, which some have rejected and thereby shipwrecked their faith.20Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.
- Scripture
- Sermons
- Commentary
Intercession in Prayer
By Paris Reidhead4.2K41:26IntercessionMAT 9:38EPH 2:61TI 1:20HEB 10:19JAS 5:161PE 2:9REV 1:5In this sermon, the speaker emphasizes the importance of intercession and prayer in the mission of spreading the word of God. The key message is that the responsibility to pray for laborers to be sent into the harvest rests with the church. The speaker highlights that although God has already done so much for humanity, including sending his son for redemption, he still requires the church to intercede and pray for laborers. The sermon concludes with a call for believers to commit to the ministry of intercession, as it has the power to transform the world.
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
Bishop Wilson's Meditations on His Sacred Office, No. 5.-- Thursday
By J.H. Newman0DEU 1:17EZK 2:6MRK 8:33LUK 15:221CO 16:222CO 10:42CO 13:101TI 1:20REV 2:20J.H. Newman preaches on the importance of maintaining peace, love, and discipline within the Church, emphasizing the need to correct and punish those who cause unrest or disobedience. He prays for God's assistance in rooting out strife and variance, and for the Church to experience tranquility. Newman highlights the authority given by God's Word for spiritual discipline and the necessity of repentance and pardon for the salvation of souls.
Of Church Discipline.
By John Gill0Authority of ChristChurch DisciplineISA 26:1EZK 43:10MAT 16:19MAT 18:17JHN 20:23ROM 16:171CO 5:7GAL 5:122TH 3:61TI 1:20John Gill emphasizes that church discipline is rooted in divine authority rather than human laws, asserting that Christ is the sole head and lawgiver of the church. He clarifies that many commonly cited scriptures regarding church discipline are often misinterpreted, particularly those concerning the keys of the kingdom and excommunication. Gill outlines the proper procedures for admitting members into the church, emphasizing the need for personal faith and mutual consent, while also addressing the importance of maintaining moral integrity within the church community. He concludes by discussing the necessity of excommunication as a means to preserve the church's purity and honor God, while also aiming for the restoration of the individual involved.
Human Remedies.
By Horatius Bonar0Divine StrengthHuman Remedies1SA 15:221SA 16:231SA 17:25ROM 8:311CO 5:52CO 12:9EPH 6:10PHP 4:131TI 1:20JAS 4:7Horatius Bonar emphasizes the futility of human remedies in addressing spiritual afflictions, using Saul's disobedience and subsequent torment as a cautionary tale. He illustrates how Saul's reliance on external comforts, like David's harp, provided only temporary relief without addressing the root cause of his spiritual turmoil. Bonar warns against the modern tendency to seek solace in worldly distractions and religious rituals that fail to bring true healing and reconciliation with God. He contrasts this with David's reliance on divine strength, highlighting that true victory comes from faith in God rather than human contrivances. The sermon calls believers to abandon self-reliance and trust solely in God's power for true transformation.
"On the Jews and Their Lies" (Martin Luther Sowing Seeds of Anti-Semitism)
By Robert Wurtz II0MAT 5:44ROM 3:231CO 4:6EPH 4:321TI 1:20Robert Wurtz II delves into the imperfections of historical figures like Martin Luther and John Calvin, emphasizing that even great leaders in Christianity were flawed humans with sinful tendencies. He highlights the importance of not idolizing these figures but learning from their mistakes and progress in God's plan for His Church. Wurtz discusses how the Church's history, including violent acts like the Crusades, has tainted its reputation and hindered the sharing of faith, especially with the Jewish community. He points out the need to acknowledge the sins of past leaders like Luther's anti-Semitic writings and Calvin's violent actions, urging believers to focus on God's sovereignty and biblical teachings rather than human errors.
Part 6: Amillennialism as a System of Theology
By John F. Walvoord0MAT 25:31JHN 3:16ACT 5:3ROM 3:24ROM 8:381CO 7:51CO 12:271CO 15:522CO 4:32CO 11:142CO 12:7GAL 3:28EPH 1:7EPH 2:191TH 2:181TH 4:162TH 2:91TI 1:201PE 5:81JN 3:81JN 3:10REV 20:1REV 20:4John F. Walvoord preaches on 'The Growing Importance of Millennialism,' highlighting how millennialism now plays a crucial role in shaping theology as a whole, influencing systems like premillennialism, amillennialism, and postmillennialism. The controversy between amillennialism and premillennialism has intensified, revealing significant theological implications. Amillennialism's impact on bibliology is explored, showcasing its figurative interpretation of Scripture and its potential dangers in undermining the inspiration of the Bible. The sermon delves into amillennial theology's influence on soteriology, ecclesiology, and eschatology, emphasizing the differences between amillennial and premillennial views in these areas.
Human Anodynes
By Horatius Bonar0The Consequences of SinObedience to God1SA 15:221SA 16:14ISA 29:13MAT 11:28ROM 7:241CO 5:5GAL 5:71TI 1:202TI 3:5JAS 1:22Horatius Bonar reflects on the tragic decline of Saul, who began his reign with promise but fell into disobedience, leading to his rejection by God. He emphasizes that Saul's sin was not merely misrule but a failure to obey God's command, highlighting the importance of obedience over personal reasoning. The consequences of Saul's disobedience were severe: the Spirit of the Lord departed from him, and he was tormented by an evil spirit, illustrating the dual nature of divine judgment. Bonar warns against relying on human solutions, such as music or rituals, which may provide temporary relief but fail to address the deeper spiritual needs of the soul. Ultimately, he calls for a return to God’s true remedy for healing and peace, rather than superficial comforts that leave the soul unfulfilled.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Of whom is Hymeneus and Alexander - Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavored to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine. Delivered unto Satan - For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on Co1 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. Hymeneus, it appears, denied the resurrection, see Ti2 2:17, Ti2 2:18; but whether this Alexander be the same with Alexander the coppersmith, Ti2 4:14, or the Alexander, Act 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall. He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.
Jamieson-Fausset-Brown Bible Commentary
Hymenaeus--There is no difficulty in supposing him to be the HymenÃ&brvbrus of Ti2 2:17. Though "delivered over to Satan" (the lord of all outside the Church, Act 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, Co1 5:5; Co2 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders (Mat 18:17-18). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle (Ti2 4:14-15); as the same sentence on HymenÃ&brvbrus was the consequence of "saying that the resurrection is past already" (Ti2 2:18; his putting away good conscience, naturally producing shipwreck concerning FAITH, Ti1 1:19. If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [ARCHBISHOP WHATELY]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Act 19:33). that they may--not "might"; implying that the effect still continues--the sentence is as yet unremoved. learn--Greek, "be disciplined," namely, by chastisement and suffering. blaspheme--the name of God and Christ, by doings and teachings unworthy of their Christian profession (Rom 2:23-24; Jam 2:7). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent (Co2 10:8), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers. Next: 1 Timothy Chapter 2
John Gill Bible Commentary
Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in Ti2 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead, whereby the faith of some nominal believers was overthrown; and this was attended with the putting away of a good conscience, he seemingly before had; for his profane and vain babblings increased to more ungodliness: the latter seems to be the same with Alexander the coppersmith, who did the apostle much evil, Ti2 4:14 and it may be is the same with him who was at Ephesus when the apostle was, there, Act 19:33 and where he might be now with Hymenaeus, with whom he might agree in his erroneous opinions, and therefore are particularly mentioned, Ephesus being the place where Timothy now was. It seems by their names that they were both Greeks; Alexander is a known name among the Greeks, since the times of Alexander the great, and even became common among the Jews; see Gill on Act 4:6, and Hymenaeus was a name among the Grecians, from Hymen, the Heathen god of marriage: one of this name is mentioned among those said to be raised from the dead by Aesculapius (q); there was also a bishop of Jerusalem of this name (r), Whom I have delivered to Satan; not by excommunication, which is the act of a church, and not of a single person; but by an apostolical power he had of delivering the bodies of men into the hands of Satan, by him to be tortured and afflicted, in order to bring them to a sense of their sins, and as a chastisement and correction for them, and a token of God's displeasure at them; See Gill on Co1 5:5. That they may learn not to blaspheme; or "that being chastised", corrected, or disciplined, "they might not blaspheme", as they had before done; either by words, contradicting, reviling, and scoffing at the doctrine of the resurrection; or by their unbecoming lives and conversations, giving themselves great liberty in sinning, supposing there was no truth in that doctrine; whereby they not only blasphemed the Christian religion themselves, but caused it to be evil spoken of by others, (q) Apollodorus de Orig. Deor. l. 3. p. 172. (r) Euseb. Eccl. Hist. l. 7. c. 14. 30. Next: 1 Timothy Chapter 2
Tyndale Open Study Notes
1:20 Hymenaeus and Alexander might have been elders in Ephesus (see also 2 Tim 2:17; 4:14; cp. Acts 19:33; 20:29-31). • Paul handed them over to Satan by removing them from the church, the realm of the Spirit’s oversight (see also 2 Tim 2:25-26; Job 2:6; Matt 18:17-20; 1 Cor 5:2-5; 2 Cor 2:5-11). • blaspheme God: They attacked and defamed the true Good News, and thus God himself (see 1 Tim 1:13; cp. 6:1; Titus 2:5; 2 Pet 2:2).