SEV Biblia, Chapter 1:9
conociendo esto, que la ley no es puesta para el justo, sino para los injustos y para los desobedientes; para los impíos y pecadores, para los malos y contaminados; para los matadores de padres y madres, para los homicidas,
Clarke's Bible Commentary - 1 Timothy 1:9
Verse 9. The law is not made for a righteous man] There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not MADE for a righteous man, but ou keitai, it does not LIE against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word keitai, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay. The lawless] anomoiv? Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct.
Disobedient] anupotaktoiv? Those who acknowledge no authority; from a, negative, and opotassw, to subject; they neither acknowledge law, nor executive authority, and consequently endeavour to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring.
For the ungodly] asebesi? The irreligious - those who do not worship God, or have no true worship; from a, negative, and sebw, to worship.
For sinners, amaptwloiv those who transgress the laws; from a, negative, and marptw, to hit the mark. This has been elsewhere explained.
For unholy] anosioiv? Persons totally polluted - unclean within, and unclean without; from a, negative, and osiov, holy.
And profane] bebhloiv? Such who are so unholy and abominable as not to be fit to attend any public worship; from be, denoting privation or separation, and bhlov, a threshold or pavement, particularly of a temple.
Our word profane comes from procul a fano, "far from the temple." When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus:-fqegxomai oiv qemiv esti? qurav d epiqesqe bebhlois pasin omwv.
"I will speak to whom it is lawful; but these doors, O, shut against the profane." And that of Virgil, AEn. vi. ver. 258.
Procul! O procul! este profani.
Far! ye profane! get hence.
Murderers of fathers] patralwaiv. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance. But I think the original does not necessarily imply the murder of a father or of a mother; patralwav comes from patera, a father, and aloiaw, to strike, and may mean simply beating or striking a father or mother: this is horrible enough; but to murder a parent out-herods Herod.
Manslayers] androfonoiv? Murderers simply; all who take away the life of a human being contrary to law. For no crime, unless it be murder, should any man lose his life. If the law did not speak differently, I should not scruple to say that he whose life is taken away, except for murder, is murdered.
John Gill's Bible Commentary
Ver. 9. Knowing this, that the law is not made for a righteous man , etc.] No man is naturally righteous since Adam, excepting the man Christ Jesus: some that are righteous in their own opinion, and in the esteem of others, are not truly and really so; none are righteous, or can be justified in the sight of God by the works of the law; those only are righteous men, who are made so through the imputation of Christ's righteousness to them: and such a righteous man is here intended, who believes in Christ with the heart unto righteousness, who lays hold on Christ's righteousness, and receives it by faith; in consequence of which he lives soberly, righteously, and godly, though not without sin, since there is no such just man upon earth. Now for such a man the law was not made; which must be understood not of its original constitution and make, for it was certainly made for, and given to Adam, who was a righteous man, and was written upon his heart in a state of innocence; and who had a positive law made also for him, and given to him as a trial of his obedience to this: it was also delivered to the Israelites on Mount Sinai, who were, many of them, at least, righteous men; and besides all this, the law was made for Jesus Christ; he was the end, the mark, and scope at which it aimed, and for whose sake it was given to Israel, that he might be made under it, and fulfil it. Nor does this expression deny all use of the law to a righteous man, which has been pointed out on the preceding verse, but only removes an unlawful use, and a wrong end of the law: it never was made with any such view as to obtain righteousness by it; for, a righteous man, as Adam, in innocence, and all that are justified by Christ's righteousness, need it not for such a purpose, because they are already righteous; and sinners can never attain to righteousness by it, since it cannot give life unto them: it is made therefore not for the former with the view now mentioned, but for the latter, and that both for the restraining of sin, and punishing of sinners. The words dikaiw nomov ou keitai , may be rendered, the law does not lie upon a righteous man, or against him. It does not lie as a weight or burden on him; its precept does not lie on him, as a task to be performed; nor does its penalty, the curse, lie on him as a punishment to be bore by him: it does not lie upon him, nor against him, as an accusing law, its mouth is stopped by the righteousness of Christ, by which he is denominated a righteous man; nor as a terrifying law, and bringing into bondage by its threats and menaces; nor as a rigorous law, obliging to obedience in a forcible and compulsive way; seeing there is no need of it, the righteous man delights in it, and cheerfully serves it, and the love of Christ constrains him to obey it freely. And much less does it lie on him, or against him as a cursing or condemning law, since Christ has redeemed him from the curse of it. But for the lawless and disobedient ; by the lawless are meant, not the Gentiles, which were without the written law, but such who have it, and despise and reject it, and live not according to it, but transgress it: and the disobedient design such who are not subject to it: who are sons of Belial, children without the yoke; who cast the law of the Lord behind their backs; who are not, nor can they be subject to it, without the powerful and efficacious grace of God. Now the law lies upon, and against such persons, as an accusing, terrifying, cursing, and condemning law. For the ungodly, and for sinners ; by the ungodly are intended, such as are without God in the world, who neither fear God, nor regard man, who neglect and despise the worship of God, and say to him, depart from us, ( Job 21:14,15) and by sinners are designed notorious ones, who are exceeding great sinners, always sinning, making sin their constant business and employment; on and against these the law lies: for unholy and profane : such are unholy persons, who are destitute of inward principles of truth and holiness, and who live unholy lives and conversations; and profane persons are those who profane the name of the Lord by cursing and swearing, and who profane his day, doctrines, and ordinances, and live dissolute and profane lives, being abandoned to all sin and wickedness; these three couples of wicked men, expressed in general terms, seem to have respect greatly to the moral part of the four precepts of the decalogue, as the following particulars do to the other six: for murderers of fathers, and murderers of mothers ; though there is no law that expressly mentions this, yet is beyond all doubt a breach both of the fifth and sixth commands; and if cursing parents, and disobedience to them, were punishable by the law with death, then much more the murder of them; (see Leviticus 20:9 Deuteronomy 21:18) though the words will bear to be rendered, for strikers of fathers, and strikers of mothers; and so the Syriac and Arabic versions render them, and against this there was an express law, ( Exodus 21:15). According to the Pompeian law, one guilty of parricide was to be sewed up in a sack with a dog, a cock, a viper, and an ape, and cast into the sea, or into a river f8 : for manslayers , guilty of the murder of any man, which was always punishable with death, and was a breach of the sixth command; (see Genesis 9:6 Exodus 20:13 21:12).
Matthew Henry Commentary
Verses 5-11 - Whatever tends to weaken love to God, or love to the brethren, tends to defeat the end of the commandment. The design of the gospel i answered, when sinners, through repentance towards God and faith i Jesus Christ, are brought to exercise Christian love. And as believer were righteous persons in God's appointed way, the law was not agains them. But unless we are made righteous by faith in Christ, reall repenting and forsaking sin, we are yet under the curse of the law even according to the gospel of the blessed God, and are unfit to shar the holy happiness of heaven.
Greek Textus Receptus
ειδως 1492 5761 τουτο 5124 οτι 3754 δικαιω 1342 νομος 3551 ου 3756 κειται 2749 5736 ανομοις 459 δε 1161 και 2532 ανυποτακτοις 506 ασεβεσιν 765 και 2532 αμαρτωλοις 268 ανοσιοις 462 και 2532 βεβηλοις 952 πατραλωαις 3964 και 2532 μητραλωαις 3389 ανδροφονοις 409
Vincent's NT Word Studies
9. Knowing (eidwv). The participle is connected with tiv one, a man, in the preceding clause.Is not made (ou keitai). Lit. Is not laid down, set, appointed. Comp. 1 Thessalonians iii. 3. This is the only instance of its use with nomov law. That usage is frequent in Class. See, for instance, Thucyd. ii. 37. Righteous (dikaiw). Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Tim. ii. 22; iii. 16. This appears from the way in which the opposite of righteous is described in the next clause. Lawless (anomoiv). Recognizing no law; a sense which accords better with the following context than not having a law, as 1 Cor. ix. 21. Disobedient (anupotaktoiv). Only in Pastorals and Hebrews. Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused. Ungodly - sinners (asebesi - amartwloiv). The same collocation in 1 Pet. iv. 18; Jude 15. See on godliness, 2 Pet. i. 3.
Unholy - profane (anosioiv - bebhloiv). Anosiov unholy, Past o See on holiness, Luke i. 75. Bebhlov profane, comp. Ch. iv. 7; vi. 20; 2 Timothy ii. 16; Heb. xii. 16. The verb bebhloun to profane, Matt. xii. 5; Acts xxiv. 6, and often in LXX. Derived from bhlov threshold (comp. bainein to go). Hence the primary sense is that may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is called bebhlov in Hebrew xii. 16, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need.
Murderers of fathers - murders of mothers (patrolwaiv - mhtrolwaiv). Both words Past o and o LXX. Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ajloan to smite or thresh. The simple verb, 1 Corinthians ix. 9, 10.
Manslayers (androfonoiv). N.T.o . Once in LXX, 2 Macc. ix. 28.
Robertson's NT Word Studies
1:9 {Is not made for} (ou keitai). The use of keitai for teqeitai (perfect passive of tiqemi) is a common enough idiom. See the same point about law in #Ga 18-23; Ro 13:13. For "knowing this " (eidws touto) see #Eph 5:5. {Unruly} (anupotaktois). Dative (like all these words) of the late verbal (a privative and hupotassw). In N.T. only here, #Tit 1:6,10; Heb 2:8. {Ungodly} (asebesi). See #Ro 4:5; 5:6. {Sinners} (hamartwlois). See #Ro 3:7. {Unholy} (anosiois). Common word (a privative and hosios. In N.T. only here and #2Ti 3:2. {Profane} (bebelois). Old word from bainw, to go, and belos, threshold. See #Heb 12:16. {Murderers of fathers} (patrolwiais). Late form for common Attic patralwiais (from pater, father, and aloiaw, to smite) only here in N.T. {Murderers of mothers} (metrolwiais). Late form Attic metralwiais. Only here in N.T. {Manslayers} (andrafonois). Old compound (aner, man, fonos, murder). Only here in N.T.
