1 Timothy 1:14
And the grace of our Lord overflowed to me, along with the faith and love that are in Christ Jesus.
Abundant Grace1 Timothy 1:14
The Exceeding Abundant Grace of GodG. Clayton.1 Timothy 1:14
The Saviour's Grace in its Freeness and EffectsW. Jay.1 Timothy 1:14
The Super-Abounding Grace of the Lord to the ApostleT. Croskery 1 Timothy 1:14
Personal DigressionR. Finlayson 1 Timothy 1:12-17

He now explains how fully he received of God's mercy in spite of his unbelief.

I. THE MERCY OF THE LORD OVERFLOWED IN GRACE ON GOD'S SIDE. "But the grace of our Lord super-abounded." His salvation was of free grace. He had done nothing to deserve it, but rather everything to forfeit his claim upon it. It was grace first that made him a Christian, and then made him an apostle.

II. THE MERCY OF THE LORD OVERFLOWED IN FAITH AND LOVE ON MAN'S SIDE. "With faith and love that are in Christ Jesus."

1. These two graces are the fruits of grace. When grace abounds, they will necessarily abound.

2. Faith stands in opposition to his old unbelief. It is that grace which receives every blessing from Christ, and gives him all the glory, bringing peace, joy, and comfort into the heart, and ending in eternal life.

3. Love stands in opposition to his former rage and cruelty. He now has love to God and man.

4. His faith and love find their true spring in Jesus Christ, as in him all fullness dwells. - T.C.

And the grace of our Lord.
I. Consider THE GRACE OF OUR LORD JESUS CHRIST. It was this that led Him to remember you in your low estate; to interpose on your behalf; to assume your nature, and to give His life a ransom for many. "Surely He hath borne our grief and carried our sorrow." "Behold, how He loved him!" said the spectators around the grave of Lazarus, when they saw only His tears. Behold, how He loved them! was surely the exclamation of angels, when, at His cross, they beheld His blood. For was He compelled to submit to this undertaking? No. Did we deserve it? "When we were yet without strength, in due time Christ died for the ungodly." In the application, as well as the procuring of our salvation, the grace of the Lord Jesus appears. Means were used; but they derived all their efficacy, and their very being, from Him. But whence sprang this desire? From conviction. What produced this conviction? Reflection. And what produced this reflection? A train of events. And what are events? Providence. And what is Providence? God in action; and God, acting for the welfare of the unworthy, is grace. The progress is equally from the same source. He who quickens us, when dead in trespasses and sins, renews us day by day; and enables us to hold on our way, and wax stronger and stronger. As this laid the foundation, so it will raise the superstructure; and He shall bring forth the top-stone thereof, with shoutings, crying, "Grace, grace unto it!" But, though all are saved by this grace, some individuals seem to be, in a peculiar manner, the trophies of it; and, were it necessary, we could make, even from the records of Scripture, a marvellous selection of instances. Manasseh; the dying thief; the murderers of the Son of God; the Corinthian converts.

II. THIS GRACE IS EMINENTLY DISPLAYED IN THE CONVERSION OF PAUL: "And the grace of our Lord," says he, "was exceeding abundant." Never did His heart pity a more undeserving wretch, or His hand undertake a more desperate case. Perhaps, you say, this made the apostle so humble. It did. But humility is not ignorance and folly. Christians are often ridiculed for speaking of themselves in depreciating terms: especially when they call themselves the vilest of the vile, or the chief of sinners. It is admitted and lamented that such language may be insufferable affectation, and is sometimes used by persons who give ample evidence of their not believing it. When show is a substitute for reality, it is generally excessive.

III. THIS GRACE IS ALWAYS PRODUCTIVE OF SUITABLE INFLUENCES AND EFFECTS. "In faith and love," says the apostle, "which are in Christ Jesus."

1. Divine grace produces faith. Faith is the belief of the gospel; a firm and lively persuasion of the truth of the record that God has given of His Son, accompanied with acquiescence, dependence, and application. It will lead me to have recourse to Him for all I want.

2. Divine grace will equally produce love. To whom? To the Saviour Himself; His name, His word, His day, His service, His ways.

3. Divine grace will produce both these in the same subjects. Faith, according to the apostle's order of statement, goes before love'; for faith precedes everything in religion — it is an original principle; it is the spring from which flow all the streams of pious temper and practice; it is the root from which grow all the fruits of Christian obedience and affection. But love follows after faith. We are told that "faith worketh by love." And how should it be otherwise? Is it possible for me to believe the compassions of the Saviour, and to realize as my own the blessings of His death, and not feel my heart affected? and my gratitude constraining me to embrace Him, and my fellow-Christians, and my fellow-creatures, for His sake? By the latter of these, therefore, you are to evince the reality and genuineness of the former. The subject admonishes Christians. It calls upon you, like Paul, to review the grace of our Lord Jesus Christ. Remember where you were, and what you were, when He said unto you, "Live!" Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. This will prove the destruction of pride and ingratitude.

(W. Jay.)

It is the most difficult thing in the world for a man to speak in a becoming and consistent manner concerning himself. He speaks of himself very humbly and penitently: "Who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy because I did it ignorantly in unbelief." He speaks also most encouragingly to others: "Howbeit for this cause I obtained mercy, that in me first," or in me principally, "Jesus Christ might show forth all long suffering for a pattern to them which should hereafter believe on Him to life everlasting."


1. The very terms of this proposition suppose that man is in a guilty and apostate state. The effectuation of that great scheme into which the angels desired to look, the contrivance of infinite mercy, is of grace: "Ye know the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might become rich." The application of the Divine contrivance for man's recovery is of grace. The Holy Spirit, the third person in the glorious Trinity, stands engaged in the economy and covenant of mercy, to "take of the things of Christ, and show them unto us." The completion of this great and glorious work is of grace. Were we to trace the whole process from the commencement to the perfection of it, it would be seen that in every step the grace of God is manifested to be "exceeding abundant." Now, do consider that this is the only source of hope and salvation for guilty man. Tell me of any other if you are able. Will you talk to me of penances, and pilgrimages, and bodily austerities?


1. This will appear, in the first place, if you consider his previous character. He was, before, an impious blasphemer, a treacherous persecutor, an injurious reviler. What does this prove? That where a man is not chargeable with gross immoralities, yet the sins of the mind, the intellect, the temper and disposition of the heart, may stand out in the sight of God in the most odious, the most culpable, and in the most guilty form.

2. In the second place, the grace of God was exceeding abundant towards this apostle, if you consider the period of time at which he thus became the subject of renewing and converting mercy. It was at the very moment when, with impetuous fury, he was proceeding to Damascus under the authority of the high priest to make havoc of the Church of God.

3. In the third place, the exceeding abundant grace of God was conspicuously manifest in the completeness of the change which was produced on his condition and character. It was a very remarkable change, because Paul the disciple presents a contrast so direct, so strong, and so striking, to Saul of Tarsus. Once more, the grace of God was exceeding abundant toward him if you consider the subsequent employment to which he was appointed, the eminent qualifications with which he was endowed, and the great success which attended him in his apostolic career.

III. THE CHARACTER TO WHICH THE GRACE OF GOD WILL ALWAYS FORM THOSE WHO ARE THE SUBJECTS OF IT. "With faith and love which is in Christ Jesus." The two grand characteristics of the apostle antecedently to his conversion, were his unbelief and his malignity. Now the character to which he was wrought by the operation of Divine grace on his heart, exhibits an entire contrast to these two characteristic qualities; for you find in him faith taking the place of unbelief, and love taking the place of malevolence; he becomes an entirely changed man, the principles of his whole conduct are completely altered. In closing this subject —

1. It offers hope to the most hopeless; I say hope to the most hopeless, because we have discovered that the grace of God is the spring and the source of man's salvation.

2. Let us examine, pointedly and "seriously, whether we know anything of the grace of God which we have seen exemplified in so remarkable and transcendent a degree in the conversion of the apostle Paul. Has this grace reached your heart?

3. What gratitude do we owe for the manifestation of this grace, for the revelation of it to our sinful world? If the sun could be extinguished and blotted out from yonder heavens, it would be a less calamity inflicted on the natural world than if the doctrines of grace were banished from the Christian system. Let us close, therefore, by considering the animating and exhilarating prospect which the grace of God opens beyond the grave.

(G. Clayton.)

Grace and its fruits are, you perceive, the two themes of the apostle's thankfulness, as they should be the two great themes of our thankfulness.

I. CONSIDER, IN THE FIRST PLACE, THE GRACE OF OUR LORD, WHICH WAS "EXCEEDING ABUNDANT." If there was one theme on which Paul dwelt oftener, and lingered longer than others, it was this theme of Divine grace. He took pleasure in giving it prominence, and securing for it attention. It was with him a great central truth, from which other truths radiated, and towards which they again converged. It was a seminal truth, a seed out of which other truths sprang and grew. It was a foundation truth, on which he continued to build a structure of strength and holiness and beauty. In this respect, all saints are very much alike. "By grace are ye saved." Grace is one form of Divine love. I say one form, because there are others. God loves Himself. He loves His perfect works — the high intelligencies that surround His throne. But this is a love of complacency. Grace is pity — it is love unconstrained by any governmental necessities — unmerited by any moral qualifications. It is worthy of notice that Paul characterizes the grace of God to himself as "exceeding abundant." He adds one term to another for the purpose of expressing his sense of its freeness and fulness. This is a proper way of speaking. Nothing but grace, nothing but "exceeding abundant" grace, could have moved God to give His only begotten Son for the forgiveness of sins; nothing less than grace, "exceeding abundant" grace, could have converted and saved Isaac the son of faithful Abraham, and Samuel, for whom the devout Hannah prayed, and Solomon, brought up in the house of the man after God's own heart, and Timothy, who had known the Scriptures from a child. However great our religious advantages, or excellent our character, or refined and elevated our tastes, the heart by nature is corrupt, and the life is bad, and nothing short of "exceeding abundant" grace can purify the former and rectify the latter. After all it comes to this, that every Christian finds in his own conversion the most illustrious manifestation of the grace of God. There is another peculiarity in Paul's language which we must not overlook. He speaks of the grace shown in his salvation as "the grace of our Lord." By our Lord he evidently means the Lord Jesus Christ. Elsewhere he attributes his salvation to the Father; he recognizes, also, the sovereign agency of the Holy Spirit; here he refers, in an especial manner, as in other places, to our Lord Jesus Christ. He calls himself "Paul, a servant of Jesus Christ;" he says, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me." It was Christ who sent him to preach the gospel; and when in prison he was "the prisoner of Jesus Christ"; he could do all things through Christ, who strengthened him; he could say, with truth, "I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." "For me to live is Christ." What a comment all this is on his saying to the Corinthians, "For I am determined not to know anything among you, save Jesus Christ, and Him crucified." The grace of our Lord, towards us and in us, has been "exceeding abundant."

II. Now, let us consider THE FRUITS OF GRACE, of which Paul speaks — "Faith and love which is in Christ Jesus." These two elements of Christian character are put, if you will look at the chapter, in opposition to the apostle's previous character. Speaking of himself, in the preceding verse, he says, "I, who was before a blasphemer, a persecutor, and injurious, did it ignorantly in unbelief," but now, instead of unbelief and blasphemy there is simple, yet strong faith, and instead of persecution and injury, there is ardent, self-denying love. Look at the reality and strength of the faith! It overturned all the prejudices of the mind fortified by parental example and early education. It made him bold as a lion in the advocacy of the Redeemer's cause, before the philosophers and monarchs of the age. How ardent and consuming was this man's love. His love to Christ led him to renounce friends and fame; it burned out the old enmity of his heart against Jesus, and filled him with a consuming zeal. It prompted him to undertake the most arduous labours, it enabled him to endure hardships by sea and land, and to brave persecution by his countrymen. It was the great secret of his life and labours. "What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." And to this supreme love to Jesus Christ, there was united a warm affection for His followers, a tender compassion for all mankind. He loved and enkindled love. Such were the fruits of a Divine grace in the apostle Paul, and just in proportion as that grace is in our hearts, will these fruits appear in us. Like causes produce like effects. Let us try ourselves to see whether or not we are partakers of the grace of God in truth. Observe, for a moment, the order in which the apostle places these Christian virtues — faith and love. Faith first, love second. We find this order in other parts of his writings; they are not by chance here — "Faith which worketh by love." "Let us who are of the day be sober, putting on the breastplate of faith and love." You see how natural this order is. The sinner has, first, a believing apprehension of Christ. There can be no real love to Christ, or love to men for His sake, without faith in Him. You may admire His character, but you cannot feel that personal obligation and attachment which He demands. Burke could appreciate to some extent the philanthropic career of Howard; Pollock and Cowper could sing his praises; but how vastly different from their emotions towards the great philanthropist, was the love cherished by the prisoners whose lot he alleviated, and the distressed whose sorrows he removed. Remember this also — If you profess faith, you will show it by love. "Faith which worketh by love." If you desire to know whether you believe in Christ, ascertain this by asking whether you love Christ. Paul mentions only faith and love as the fruits of Divine grace in Him. Not that these were the only fruits produced, but because these are the chief, and where these are found all the others will surely be found with them. The Christian virtues hang together like grapes in clusters. Where you find faith and love you will find also obedience, patience, purity, meekness, and everything that is excellent and of good report. (W. Walters.)

Alexander, Hymenaeus, Paul, Sodomites, Timotheus, Timothy
Ephesus, Macedonia
Abound, Abounded, Abundant, Abundantly, Along, Christ, Conferring, Exceeding, Exceedingly, Faith, Fulness, Grace, Love, Over-abounded, Overflowed, Overflowing, Poured, Surpassingly
1. Paul declares Timothy is faithful to the charge which was given him at his going to Macedonia.
5. The right use and end of the law.
11. Paul's calling to be an apostle;
20. and the disobedience or Hymenaeus and Alexander.

Dictionary of Bible Themes
1 Timothy 1:14

     1055   God, grace and mercy
     2048   Christ, love of
     2224   Christ, the Lord
     4035   abundance
     5762   attitudes, God to people
     8021   faith, nature of

1 Timothy 1:12-15

     6604   acceptance, human

1 Timothy 1:12-16

     8426   evangelism, motivation

1 Timothy 1:13-14

     2027   Christ, grace and mercy
     6668   grace, and Christ

1 Timothy 1:13-15

     5040   murder

1 Timothy 1:14-15

     6512   salvation, necessity and basis

1 Timothy 1:14-16

     6689   mercy, of Christ
     8261   generosity, God's

'The Gospel of the Glory of the Happy God'
'The glorious gospel of the blessed God.'--1 TIM. i. 11. Two remarks of an expository character will prepare the way for our consideration of this text. The first is, that the proper rendering is that which is given in the Revised Version--'the gospel of the glory,' not the 'glorious gospel.' The Apostle is not telling us what kind of thing the Gospel is, but what it is about. He is dealing not with its quality, but with its contents. It is a Gospel which reveals, has to do with, is the manifestation
Alexander Maclaren—Expositions of Holy Scripture

The Gospel in Small
'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.'--1 TIM. i. 15. Condensation is a difficult art. There are few things drier and more unsatisfactory than small books on great subjects, abbreviated statements of large systems. Error lurks in summaries, and yet here the whole fulness of God's communication to men is gathered into a sentence; tiny as a diamond, and flashing like it. My text is the one precious drop of essence, distilled
Alexander Maclaren—Expositions of Holy Scripture

The Chief of Sinners
'Of whom I am chief.'--1 TIM. i. 15. The less teachers of religion talk about themselves the better; and yet there is a kind of personal reference, far removed from egotism and offensiveness. Few such men have ever spoken more of themselves than Paul did, and yet none have been truer to his motto: 'We preach not ourselves, but Christ Jesus.' For the scope of almost all his personal references is the depreciation of self, and the magnifying of the wonderful mercy which drew him to Jesus Christ. Whenever
Alexander Maclaren—Expositions of Holy Scripture

A Test Case
'Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe.'--1 TIM. i. 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
Alexander Maclaren—Expositions of Holy Scripture

The Glory of the King
'Now, unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.'--1 TIM. i. 17. With this burst of irrepressible praise the Apostle ends his reference to his own conversion as a transcendent, standing instance of the infinite love and transforming power of God. Similar doxologies accompany almost all his references to the same fact. This one comes from the lips of 'Paul the aged,' looking back from almost the close of a life which owed many sorrows
Alexander Maclaren—Expositions of Holy Scripture

St. Paul's Wish to be Accursed from Christ.
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him." The circumstances of Paul's conversion to Christianity were very remarkable, and
Andrew Lee et al—Sermons on Various Important Subjects

The Lawful and Unlawful Use of Law.
Preached June 27, 1852. THE LAWFUL AND UNLAWFUL USE OF LAW. (A FRAGMENT.) "But we know that the law is good, if a man use it lawfully."--1 Tim. i. 8. It is scarcely ever possible to understand a passage without some acquaintance with the history of the circumstances under which it was written. At Ephesus, over which Timothy was bishop, people had been bewildered by the teaching of converted Jews, who mixed the old leaven of Judaism with the new spirituality of Christianity. They maintained the
Frederick W. Robertson—Sermons Preached at Brighton

The Glorious Gospel
Our text is one that pride would never prompt a man to select. It is quite impossible to flourish about it, it is so simple. Human nature is apt to cry, "Well I cannot preach upon that text--it is too plain; there is no mystery in it; I cannot show my learning: it is just a plain, common-sense announcement--I scarcely would wish to take it, for it lowers the man, however much it may exalt the Master." So, expect nothing but the text from me this morning, and the simplest possible explanation of it.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon the Imitation of Christ.
IF we seriously consider with our selves that Wonder of all Wonders, that Mystery of all Mysteries, the Incarnation of the Son of God, it may justly strike us into Astonishment, and an Admiration what should be the reason and the end of it; why the great and glorious, the almighty and eternal God, should take our weak and finite Nature into his infinite and incomprehensible Person; why the Creator of all things should himself become a Creature; and he that made the World be himself made into it;
William Beveridge—Private Thoughts Upon a Christian Life

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which
Henry T. Sell—Studies in the Life of the Christian

The Communion of Gifts.
"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned."--1 Tim. i. 5. Communion of goods in Jerusalem was a symbol. It typified the communion of the spiritual goods which constituted the real treasure of Jerusalem's saints. The other inhabitants of that city possessed houses, fields, furniture, gold, and silver just as well as the saints, and perhaps in greater abundance. But the latter were to receive riches which neither Jew, Roman, nor
Abraham Kuyper—The Work of the Holy Spirit

Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

Of Lies are Many Sorts, which Indeed All...
4. Of lies are many sorts, which indeed all, universally, we ought to hate. For there is no lie that is not contrary to truth. For, as light and darkness, piety and impiety, justice and iniquity, sin and right-doing, health and weakness, life and death, so are truth and a lie contrary the one to the other. Whence by how much we love the former, by so much ought we to hate the latter. Yet in truth there be some lies which to believe does no harm: although even by such sort of lie to wish to deceive,
St. Augustine—Against Lying

The Joy that was Set Before Him
T. P. I Tim. i. 15 From the palace of His glory, From the radiance and the rest, Came the Son of God to seek me, Bear me home upon His breast. There from that eternal brightness Did His thoughts flow forth to me-- He in His great love would have me Ever there with Him to be. Far away, undone, forsaken, Not for Him my heart was sore; But for need and bitter hunger-- Christ desired I nevermore. Could it be that in the glory, Ere of Him I had a thought, He was yearning o'er the lost one, Whom His
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

But Regard the Troops of virgins, Holy Boys and Girls...
37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its mother's breasts; for Thy Name it hath loosed its tongue to speak, Thy Name, as through the milk of its infancy, it hath had poured in and hath sucked, no one of this number can say, "I, who before was a blasphemer, and persecutor, and injurious, but I obtained mercy, in that I did in being ignorant, in unbelief." [2130] Yea more, that, which Thou commandedst
St. Augustine—Of Holy Virginity.

The Blessed Hope and Its Power
PHILIPPIANS iii. 17-21 The problem of the body--Cautions and tears--"That blessed hope"--The duty of warning--The moral power of the hope--The hope full of immortality--My mother's life--"He is able"--The promise of his coming The Apostle draws to the close of his appeal for a true and watchful fidelity to the Gospel. He has done with his warning against Judaistic legalism. He has expounded, in the form of a personal confession and testimony, the true Christian position, the acceptance of the
Handley C. G. Moule—Philippian Studies

Epistle iii. To Constantius, Bishop.
To Constantius, Bishop. Gregory to Constantius, Bishop of Mediolanum. It has come to my knowledge that certain bishops of your diocese, seeking out rather than finding an occasion, have attempted to sever themselves from the unity of your Fraternity, saying that thou hadst given a security [1524] at the Roman city for thy condemnation of the three Chapters. And the fact is that they say this because they do not know how I am accustomed to trust thy Fraternity even without security. For if there
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Concerning Perseverance, and the Possibility of Falling from Grace.
Concerning Perseverance, and the Possibility of Falling from Grace. Although this gift and inward grace of God be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection, may, by disobedience, fall from it, turn it to wantonness, Jude iv. make shipwreck of faith, 1 Tim. i. 19. and after having tasted the heavenly gift,
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Paul a Pattern of Prayer
"Go and inquire for one called Saul of Tarsus: for, behold, he prayeth."--ACTS ix. 11. "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."--1 TIM. i. 16. God took His own Son, and made Him our Example and our Pattern. It sometimes is as if the power of Christ's example is lost in the thought that He, in whom is no sin, is not man as we are. Our Lord took Paul, a man
Andrew Murray—The Ministry of Intercession

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved
Hugh Binning—The Works of the Rev. Hugh Binning

Addresses on Holiness,
IN EXETER HALL. FIRST ADDRESS. I think it must be self-evident to everyone present that it is the most important question that can possibly occupy the mind of man--how much like God we can be--how near to God we can come on earth preparatory to our being perfectly like Him, and living, as it were, in His very heart for ever and ever in Heaven. Anyone who has any measure of the Spirit of God, must perceive that this is the most important question on which we can concentrate our thoughts; and the
Catherine Booth—Godliness

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

1 Timothy 1:14 NIV
1 Timothy 1:14 NLT
1 Timothy 1:14 ESV
1 Timothy 1:14 NASB
1 Timothy 1:14 KJV

1 Timothy 1:14 Bible Apps
1 Timothy 1:14 Parallel
1 Timothy 1:14 Biblia Paralela
1 Timothy 1:14 Chinese Bible
1 Timothy 1:14 French Bible
1 Timothy 1:14 German Bible

1 Timothy 1:14 Commentaries

Bible Hub
1 Timothy 1:13
Top of Page
Top of Page