Who before was a blasphemer, and a persecutor, and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.

“For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith.”

“At this point in my discourse I confess my amazement at the wise dispensation of the Holy Spirit, in limiting the epistles of the others to a small number but granting grace to Paul, the former persecutor, to write fourteen. For it was not as though Peter and John were less than Paul that he withheld the gift in their case—God forbid!—but that his doctrine might be beyond question, he gave the grace to the former enemy and persecutor to write more, that thus we might all be confirmed in our faith. Indeed, all were astonished at Paul and said, "Is not this he who used to make havoc" previously "and who has come here for the purpose of taking us in bonds to Jerusalem?" Do not be astonished, Paul says, "I know that 'it is hard for me to kick against the goad.'21 I know that 'I am not worthy to be called an apostle, because I persecuted the church of God,' but 'I acted ignorantly.' For I considered the preaching of Christ to be the destruction of the law, for I did not know that he came 'to fulfill the law, not to destroy it.'23 But 'the grace of our Lord has abounded beyond measure in me.' "”

“Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, "who was formerly," he says, "a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. "For I bear them record that they have a zeal for God, but not according to knowledge." (Rom. x. 2.) But of himself he says, "Who was a blasphemer and a persecutor." Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he was a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly. "But I obtained mercy because I did it ignorantly in unbelief." Why then did other Jews not obtain mercy? Because what they did, they did not ignorantly, but willfully, well knowing what they did. For this we have the testimony of the Evangelist. "Many of the Jews believed on Him, but because of the Pharisees they did not confess Him. For they loved the praise of men more than the praise of God." (John xii. 42, 43.) And Christ again said to them, "How can ye believe, who receive honor one of another" (John v. 44)? and the parents of the blind man "said these things for fear of the Jews, lest they should be put out of the synagogue." (John ix. 22) Nay the Jews themselves said, "Perceive ye how we avail nothing? behold, the world is gone after Him." (John xii. 19) Thus their love of power was everywhere in their way. When they admitted that no one can forgive sins but God only, and Christ immediately did that very thing, which they had confessed to be a sign of divinity, this could not be a case of ignorance. But where was Paul then? Perhaps one should say he was sitting at the feet of Gamaliel, and took no part with the multitude who conspired against Jesus: for Gamaliel does not appear to have been an ambitious man. Then how is it that afterwards Paul was found joining with the multitude? He saw the doctrine growing, and on the point of prevailing, and being generally embraced. For in the lifetime of Christ, the disciples consorted with Him, and afterwards with their teachers, but when they were completely separated, Paul did not act as the other Jews did, from the love of power, but from zeal. For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, "The Romans will come and take away both our place and nation." (John xi. 48.) What fear was this that agitated them, but that of man? But it is worthy of enquiry, how one so skillful in the law as Paul could be ignorant? For it is he who says, "which He had promised before by His holy prophets." (Rom. iv. 2.) How is it then that thou knowest not, thou who art zealous of the law of their fathers, who wert brought up at the feet of Gamaliel? Yet they who spent their days on lakes and rivers, and the very publicans, have embraced the Gospel, whilst thou that studiest the law art persecuting it! It is for this he condemns himself, saying, "I am not meet to be called an Apostle." (1 Cor. ix. 9.) It is for this he confesses his ignorance, which was produced by unbelief. For this cause, he says, that he obtained "mercy." What then does he mean when he says, "He counted me faithful"? He would give up no right of his Master's: even his own part he ascribed to Him, and assumed nothing to himself, nor claimed for his own the glory which was due to God. Hence in another place we find him exclaiming, "Sirs, why do ye these things to us? we also are men of like passions with you." (Acts xiv. 15.) So again, "He counted me faithful." And again, "I labored more abundantly than they all, yet not I, but the grace of God which was with me." (1 Cor. xv. 10.) And again, "It is He that worketh in us both to will and to do." (Phil. ii. 13.) Thus in acknowledging that he "obtained mercy," he owns that he deserved punishment, since mercy is for such. And again in another place he says of the Jews, "Blindness in part is happened to Israel." (Rom. xi. 25)”

“We heard the reading from the apostle, and perhaps some of you may be worried by what is written there, "According to the justice which is from the law, I was without reproach. Whatever was a gain for me, that I have regarded as a dead loss on account of Christ." Then he went on to say, "I have reckoned it to be not only a dead loss, but even muck, that I may gain Christ and may be found in him, not having my own justice which is from the law, but the justice which is from the faith of Jesus Christ." The question is, how could he consider conducting himself without reproach according to the justice which is from the law, to be so much muck and loss? After all, who gave the law?… But let us listen to what he says in another place, "It was not as a result of works," he says, "which we have done ourselves, but according to his own mercy that he saved us, by means of the bath of rebirth." And again, "I, who was previously a blasphemer and persecutor, and an overbearing man; but I obtained mercy," and so on. On the one hand he affirmed that he conducted himself without reproach; on the other he confessed he had been a sinner of such proportions that no sinners need despair of themselves, precisely because even Paul had found remission.”

“Above he showed the dignity and usefulness of the virtues; here he declares the necessity of these, because whoever departs from these falls into the danger of false doctrine. And concerning this he does two things: first, the falsity of the doctrine into which they fall is set forth; second, the condition of those who teach falsely, at the words wishing to be. He says therefore: the end of the commandment, etc., and these are the chief things of the law, from which certain persons depart. Ps. 11:2: they have spoken vain things, etc. And note that departure from charity is the cause of false doctrine, because those who do not love charity fall into falsehood. 2 Thess. 2:11: who did not believe the truth, but consented to iniquity. Likewise those who let go of purity of heart. For those having a heart infected with the passions judge according to the affection of these, and not according to God. 1 Cor. 2:14: the animal man does not perceive the things that are of God, etc. Likewise those having an evil conscience, because they cannot rest in the truth. And hence it is that they seek false things, that they may rest in them. Below, in the same place: having faith and a good conscience. Likewise he who has a feigned trust. Is. 21:2: he who is unbelieving acts unfaithfully. Then, when he says wishing, etc., the condition of those teaching falsely is set forth, and first their disordered ambition; second their defect. As to the first he says wishing to be, etc. Matt. 23:6: they love the first places at feasts, and to be called by men, Rabbi, etc. James 3:1: be not many masters, etc. As to the second he says understanding neither. Ps. 81:5: they have not known, neither have they understood; they walk on in darkness. Wis. 5:6: the sun of understanding has not risen upon us. Nor the things which they speak by authorities, which they do not understand, nor the things about which they affirm, namely, by way of concluding. Then, when he says but we know, etc., he sets forth the condition of the law as to two things. First, as to the goodness of the law; second, as to the end and intention of the lawgiver, at the words knowing. He says therefore we know, namely with certainty, that the law is good, not evil, as the heretics say. Ps. 18:7: the law of the Lord is unspotted, etc. Rom. 7:12: the law indeed is holy, and the commandment holy, and just, and good. But it happens that someone uses a good thing badly. Since therefore the law is good, it is required that man use it well. And therefore he says if a man use it rightly. Otherwise death comes to him from it, as is said in Rom. 8. For in the law there are certain moral precepts, and certain ceremonial ones. The ceremonial ones indeed were given as a figure of Christ and the Church, but they need to be understood not only carnally, but also spiritually; and as a figure of things to come, and so that you may know that they are not to be kept forever, but cease when the truth comes. Jer. 31:31: and I will strike with the house of Israel and the house of Judah a new covenant, not according to the covenant which I made with your fathers, etc. And thus the Gloss expounds it. But the Apostle seems to be speaking of the moral precepts, because he adds that the law was made because of sins, and these are the moral precepts. The lawful use of these is that man not attribute to them more than what is contained in them. The law was given so that sin might be known. Rom. 7:7: for unless the law had said, you shall not covet, I would not have known concupiscence, etc.; which is said in the Decalogue. There is not, therefore, in them hope of justification, but in faith alone. Rom. 3:28: we reckon a man to be justified by faith without the works of the law. Then, when he says knowing, he shows the condition of the law as to the intention of the lawgiver; and first he sets forth the supposed intention; second he sets forth the true intention, at the words but for the unjust. The supposed intention is excluded, when he says for the just, etc. Here there could be a twofold false understanding. One, that the just man does not keep the law, which is false, because unless he kept it as to the moral precepts, he would not be just. Hence Christ too was made under the law. The other, that the just man is not bound to the precepts of the law, and would not sin if he acted against them. But the following sense is true, supposing that what is imposed on someone is imposed as a burden; for the law is not imposed on the just as a burden, because their interior habit inclines them to that to which the law inclines, and therefore it is not a burden to them. Rom. 2:14: they are a law to themselves. Or otherwise: the law was not made for the just, but for the unjust; as if to say: if all were just, there would be no need of giving a law, because all would be a law to themselves. The intention of good men ought to be that they lead others to the virtues. Now some are of themselves well disposed to the virtues; others have a mind well disposed, but through another, and for these a fatherly admonition suffices, not a coercive one; others, however, are well disposed neither of themselves nor through another; therefore for them a law is altogether necessary, as is clear in the Ethics. Then, when he says but for the unjust, etc., he sets forth the true intention; and first he describes in general those for whom the law is necessary; second in particular, at the words for murderers of fathers. Now it should be known that, as is said in 1 John 3:4, all sin is iniquity, and therefore it is opposed to some right. But since right is twofold, namely natural and positive, to the natural is opposed what is evil in itself, and to the positive is opposed what is evil because forbidden. As to the first he says but for the unjust, namely those who act against natural right. Is. 24:5: they have transgressed the laws, changed the right, broken the everlasting covenant, etc. As to the second he says not subject, namely to human precept. Rom. 1:30: disobedient to parents. And these two regard the notion of sin. He then sets forth others, which are taken by comparison to that, and this is either against God, or against one's neighbor, or in oneself. Against God it is called impiety, because piety implies the worship of God; therefore he says for the ungodly. Against one's neighbor, thus he says for sinners. Ps. 1:5: the wicked shall not rise again in judgment, etc. Gal. 2:15: we by nature are Jews, and not sinners of the Gentiles. But according to Augustine, in On Christian Doctrine, sins are distinguished into two, namely spiritual ones, which are called crimes, and carnal ones, and these are called shameful deeds; and therefore he says for the wicked, as to the spiritual. Prov. 17:9: he who hides crimes, etc. As to the carnal he says for the defiled. Mal. 2:11: Judah has profaned the sanctification of the Lord, etc. Then he enumerates the sins in particular. And first he names certain ones in particular; second he gathers the rest in general, at the words and if there be any other. First he sets forth sins of deed; second sins of the mouth, at the words for liars, etc. Concerning the first he sets forth, first, as to crimes; second, as to shameful deeds. Crimes are said to be those which are to the harm of one's neighbor. And the more closely joined the neighbor is, the graver their sin is, because we are more bound to them. And therefore he speaks first of the father, second of the mother. Ex. 20:12: honor your father and your mother, etc., and afterward 21:15: he who strikes his father or mother shall die the death; then he continues concerning other killings of neighbors, saying; Ex. 21:14: if anyone kill his neighbor by design, etc. Then he sets forth the shameful deeds, and first those which are according to nature, when he says for fornicators. Heb., last chapter: fornicators and adulterers God will judge. Second, those against nature, saying for those who lie with males. 1 Cor. 6:10: nor those who lie with males shall possess the kingdom of God. Then he sets forth the harms of the mouth, and first as to simple lying, saying for liars. Eph. 4:25: putting away lying, speak the truth, etc. Second as to swearing, saying for perjurers. And then he gathers the rest in general, saying and if there be any other thing to sound doctrine, etc. Job 6:30: you will not find iniquity in my tongue, nor will folly sound in my mouth, etc. Tit. 2:1: speak the things that become sound doctrine. Then, when he says which is according to the Gospel, he shows that the Gospel imparts sound doctrine, which he describes in three ways. And first from the end, when he says of glory, namely which it announces, Ps. 95:3: declare his glory among the nations. Second from the author of the glory, when he says of the blessed God. Below, at the end: whom in his own time he shall show, who is the blessed and only mighty King of kings, etc. Third from the minister, when he says which was committed to me. Gal. 2:7: when they had seen that the Gospel of the uncircumcision was committed to me, etc. Then, when he says I give thanks, he proves by experience in himself what he himself had been in the time of the law and what he had obtained in the time of grace. And first he shows what was done concerning himself in each time; second he leads Timothy to imitate him, at the words this precept. Concerning the first he does two things: first he shows what was given to him in the law, and what was given to him in the Gospel; second he assigns the reason, at the words a faithful saying. Likewise the first part is divided into three particles, because first he sets forth the dignity which he obtained in the Gospel; second the sins under which he lay in the state of the law, at the words who before was; third how he was freed, at the words but mercy, etc. But for someone to be a minister of the Gospel, three things are required. First, that it be committed to him. Rom. 10:15: how shall they preach, unless they be sent, etc. Second, fitness, that is, that he be faithful. 1 Cor. 4:2: here now it is required among stewards, that a man be found faithful. Likewise, that he be strong to carry it through. And these three he sets forth in reverse order, and first the third, saying who has strengthened me, etc., namely to carry through the office enjoined on him. Ez. 3:14: the hand of the Lord was with me, strengthening me. The second he sets forth at the words because he counted me faithful, etc. Matt. 24:45: a faithful and prudent servant, whom his lord has set over his household. And this because he sought only the things that were God's. The first indeed he shows, when he says in the ministry, that is, committing this ministry to me. Acts 13:2: separate me Barnabas and Saul for the work to which I have taken them. 2 Cor. 11:23: are they ministers of Christ? So am I. But what sort of man was he in the state of the law? A sinner. And first against God, when he says who before was a blasphemer, namely of the name of Christ. Lev. 24:14: bring forth the blasphemer outside the camp, and let all who heard him lay their hands upon his head, and let all the people stone him. Hence that applied to himself. Likewise against his neighbor, when he says and a persecutor. 1 Cor. 15:9: I am not worthy to be called an apostle, because I persecuted the Church of God. Likewise and injurious, in words and deeds. Jer. 20:10: I heard the reproaches of many, etc. Then, when he says but the mercy of God, he shows how he was freed through Christ. And concerning this he does two things: first he sets forth the mercy that freed him; second he shows that he was superabundantly filled with good things, at the words but it superabounded. As to the first he says but I obtained the mercy of God. Lam. 3:22: it is of the mercies of the Lord that we are not consumed. Rom. 9:18: he has mercy on whom he will, and whom he will he hardens. But on my part there is some excuse of the sin, because I did it ignorantly. He says less, but signifies more, because it is one thing to act unknowingly, another through ignorance; for he acts unknowingly who does not know what he is doing, yet if he knew, he would still do it, as one who, believing he is killing a wild beast, kills his enemy, whom nevertheless he would have killed even more gladly, had he recognized him. But he acts through ignorance who does something that he would not do, if he knew, as one killing his father, whom, if he knew him, he would not kill, whom nevertheless he kills, because he believes him to be an enemy. But Paul acted through ignorance, because if he had known that Christ was the Son of God, he would not have done this. But the Jews did not kill Christ through ignorance, but unknowingly, because if they had known him to be the Christ, they would have killed him even more gladly. Lk. 12:47: the servant who knew the will of his lord, and did not prepare himself, nor did according to his will, shall be beaten with many stripes, etc. But as to the second he says it superabounded, etc. Rom. 5:20: where sin abounded, grace also superabounded. With faith and love. For there he produced the effect of faith through love working, which is in Christ Jesus. Gal. 3:14: in Christ Jesus, that we may receive the promise of the Spirit through faith.”

“Who was before a blasphemer,.... Of the name of Christ, contrary to which he thought he ought to do many things; and he not only blasphemed that name himself, calling him an impostor and a deceiver, but he compelled others to blaspheme it also, Act 26:9. This, as well as what follows, is said, to illustrate the grace of God in his conversion, and call to the ministry: and a persecutor: for not content to speak evil of Christ, of his person, people, truths, and ordinances, he acted against them; not only breathed out against the disciples threatenings and slaughter, but did many evil things to them, and destroyed them which called on the name of Christ; persecuted Christ in his members, and them beyond measure, even unto death, Act 9:1. And injurious; not barely using contumelious and reproachful words of Christ, and his people, which is the sense of some versions, and seems to be included in the first character; but using force and violence, and doing injury, not only to the characters, but persons and properties of the saints, making havoc of the church, haling men and women out of their houses, and committing them to prison; and now it was that Benjamin ravined as a wolf, the apostle being of that tribe; see Act 8:3. But I obtained mercy: the Vulgate Latin version reads, "the mercy of God"; God had mercy on him, unasked and unsought for, as well as unmerited; God had mercy on him when he was in the career of his sin, and stopped him; and of his abundant mercy begat him again to a lively hope of forgiveness and eternal life; and through his great love quickened him, when dead in trespasses and sins; and according to the multitude of his tender mercies, forgave and blotted out all his iniquities; and put him openly among his children, his family and household; and to all this added the grace of apostleship: he put him into the ministry, and, of a blaspheming and injurious persecutor, made him a laborious, faithful, and useful preacher of the Gospel, Because I did it ignorantly in unbelief. This is said, not as an extenuation of this sin, or as an excuse for himself; for this was not the apostle's method, since in the next verse he calls himself the chief of sinners; besides, ignorance is not an excuse but an aggravation of sin, especially when there are means of knowledge, and these are not attended to; and when persons are not open to conviction, and reject the fullest evidence, which was the case here: nor can unbelief be pleaded in such a man's favour, who heard what Stephen had to say; and though he could not resist his wisdom, received not the truth spoken by him, but consented to his death; moreover, all sins spring from ignorance, and are aggravated by unbelief: but this phrase describes the apostle's state and condition; he was a poor, blind, ignorant bigot, an unbelieving and hardened creature, and so an object of mercy, pity, and compassion; and he who has compassion on the ignorant, and them that are out of the way, had compassion on him. He indeed did not know that Jesus was the Christ, or that his followers were the true church of God; he really thought he ought to do what he did, and that, in doing it, he did God good service; he had a zeal, but not according to knowledge; and therefore did not sin wilfully and maliciously against light, and knowledge, and conscience, and so not the sin against the Holy Ghost; as some of the Pharisees did, and therefore died without mercy, and were not capable subjects of mercy, and proper objects of it; nor is it ever extended to such: but this not being the case of the apostle, mercy was of sovereign good will and pleasure vouchsafed to him; his ignorance and unbelief were not a reason or cause of his obtaining mercy, which is always shown in a sovereign way; but a reason, showing, that that was mercy that was vouchsafed to him, since he was such an ignorant and unbelieving creature. It is a good note of Beza's on the place, "en merita preparationis quae profert apostolus"; "what works, merits, previous qualifications and preparations were there in the apostle, fitting him for the grace and mercy of God", seeing in the midst of his sins, and in the full pursuit of them, the grace of God laid hold upon him, and mercy was shown him? there is nothing between his being a blasphemer, a persecutor, an injurious person, an ignorant unbeliever, and his obtaining mercy.”

“A blasphemer - Speaking impiously and unjustly of Jesus, his doctrine, his ways, and his followers. And - persecutor - Endeavouring, to the uttermost of his power, to exterminate all who called on the name of the Lord Jesus. And injurious - Και ὑβριστην· As full of insolence as I was of malevolence; and yet, all the while, thinking I did God service, while sacrificing men and women to my own prejudices and intolerance. I did it ignorantly in unbelief - Not having considered the nature and evidences of Christianity, and not having believed that Jesus was the promised Messiah, I acted wholly under the prejudices that influenced my countrymen in general. God therefore showed me mercy, because I acted under this influence, not knowing better. This extension of mercy, does not, however, excuse the infuriated conduct of Saul of Tarsus, for he says himself that he was exceedingly mad against them. Let us beware, lest we lose the man's former crimes in his after character.”

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

“Who was before--Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. (Act 26:9, Act 26:11). persecutor-- (Gal 1:13). injurious--Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Rom 1:30, "despiteful." One who added insult to injury. BENGEL translates, "a despiser." I prefer the idea, contumelious to others [WAHL]. Still I agree with BENGEL that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [DONALDSON] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle (Ti1 1:5, Ti1 1:9, Ti1 1:14; Tit 2:12). I obtained mercy--God's mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on Ti1 1:2). Those who have felt mercy can best have mercy on those out of the way (Heb 5:2-3). because I did it ignorantly--Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (Joh 9:41; Act 26:9). Hence it is Christ's plea of intercession for His murderers (Luk 23:34); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance (Act 3:17; Rom 10:2). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Tit 3:5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Mat 12:24-32; Luk 11:52) [WIESINGER].”