1 Timothy 1:9 Ulasan

After the inscription (Ti1 1:1, Ti1 1:2) we have, I. The charge given to Timothy (Ti1 1:3, Ti1 1:4). II. The true end of the law (Ti1 1:5-11), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness (Ti1 1:12-16) IV. His doxology (Ti1 1:17). V. A renewal of the charge to Timothy (Ti1 1:18). And of Hymenaeus and Alexander (Ti1 1:19, Ti1 1:20).

In this chapter, after the inscription and salutation, the apostle having entreated Timothy to abide at Ephesus, observes, that his end was, that he might check the false teachers there, whom he describes; and then he gives an account of his apostleship, and also of his conversion, to the encouragement of sinners, and to the glory of the grace of God; and closes with an exhortation to Timothy to constancy and perseverance in his Christian warfare. The inscription and salutation are in Ti1 1:1 and much in the common form; and whereas, when he went into Macedonia, he desired Timothy to continue at Ephesus, his end was, to restrain the false teachers from preaching the doctrine they did, which was contrary to the Gospel, fabulous, useless, and unedifying, Ti1 1:3 for though these men set up for teachers of the law, they went off, and strayed from its general end, which was love with faith, through their ignorance of it, Ti1 1:5 not but that the law itself was good, as Gospel ministers full well knew; which is said to prevent an objection against them, as laying it aside as useless; but the abuse of it is what is complained of, it being made for some persons, and not for others who are mentioned, between which, and the sound doctrine of the Gospel, there is an agreement, Ti1 1:8 which leads on the apostle to observe his call to the office of a preacher of it by Christ, his qualification for it, and investiture with it, for which he gives thanks, Ti1 1:12 And in order to illustrate the grace of God in converting him first, and then making him a minister of the word, he takes notice of his state and condition before conversion, what a vile sinner he had been, and of the abundant grace God bestowed on him in it, Ti1 1:13 And that this case of his might not seem strange and incredible, he observes, that this is the sum of the Gospel, that Christ came into the world to save the chief of sinners, such an one as he was, Ti1 1:15. And besides, the end of the Lord in his conversion was, by the pattern of longsuffering he showed in him, that others might be encouraged to believe in Christ also, Ti1 1:16 and then for all this grace bestowed on him, he ascribes honour and glory to God, Ti1 1:17 and renews his charge to Timothy to fight manfully against the false teachers, to which he should be the more induced by the consideration of the prophecies that went before of him, Ti1 1:18 and to hold faith and good conscience, which had been dropped by some professors; of which instances are given in Hymenaeus and Philetus, Ti1 1:19.

Knowing this, that the law is not made for a righteous man,.... 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 , 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 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 Lev 20:9 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, Exo 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 (h): for manslayers, guilty of the murder of any man, which was always punishable with death, and was a breach of the sixth command; see Gen 9:6. (h) Pompon. Laetus de Leg. Rom. p. 156.

Why, then, did the Lord not form the covenant for the fathers? Because "the law was not established for righteous men." But the righteous fathers had the meaning of the Decalogue written in their hearts and souls, that is, they loved the God who made them, and did no injury to their neighbour. There was therefore no occasion that they should be cautioned by prohibitory mandates (correptoriis literis), because they had the righteousness of the law in themselves. But when this righteousness and love to God had passed into oblivion, and became extinct in Egypt, God did necessarily, because of His great goodwill to men, reveal Himself by a voice, and led the people with power out of Egypt, in order that man might again become the disciple and follower of God; and He afflicted those who were disobedient, that they should not contemn their Creator; and He fed them with manna, that they might receive food for their souls (uti rationalem acciperent escam); as also Moses says in Deuteronomy: "And fed thee with manna, which thy fathers did not know, that thou mightest know that man cloth not live by bread alone; but by every word of God proceeding out of His mouth doth man live." And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour,-matters which did certainly profit man himself; God, however, standing in no need of anything from man.

For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust. "For the law is not made for the just man".

For this was the law from the first, that virtue should be the object of voluntary choice. Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man), ordained that he should receive eternal life and the blessed prize, who chose them.

If they who are weak and incapable of the deeper mystery are edified by the letter, let them understand that if “anyone neglects the teachings of the Lord and lies to his neighbor over a deposit, or by a partnership, or by robbery, he is declared guilty of a great sin. But let this be absent from the church of God.… For I say boldly concerning you that “you did not so learn Christ” nor “were you so taught.” Besides, the law itself does not teach these things to the saints and the faithful. Do you want to know that these are not said about the saints and the faithful? Hear the apostle when he distinguishes between them, “The law was not laid down for the just but for the unjust and for those not subject, for the wicked and the impure, for the father-killers and for the mother-killers,” and for those similar to these. Because, therefore, for such men as this the apostle says, “the law was imposed,” the church of God, having left behind the letter, is built up to greater holiness by the spirit, since heaven forbid that it would ever be polluted with such misdeeds.

You see here that he distinguishes two covenants, the old and the new, and says that the new would not be like the old which was given to the fathers. For the old covenant was given as a law to the Jews, when they had fallen from the religion of their forefathers, and had embraced the manners and life of the Egyptians, and had declined to the errors of polytheism and the idolatrous superstitions of the Gentiles. It was intended to raise up the fallen, and to set on their feet those who were lying on their faces, by suitable teaching. “For the law, it is said, is not for the righteous, but for the unjust and disorderly, for the unrighteous and sinners, and for those like them.”

The Lord touched the leper in order to show that the law was not an obstacle to him who had constituted the law.… The leper was afraid to touch the Lord lest he defile him. But the Lord touched the leper to show him that he would not be defiled, he, at whose rebuke the defilement fled from the defiled one. … Samson ate honey from the dead body of an impure animal, and with the jawbone of a dead ass he was victorious and rescued Israel. God gave him water from the dead jawbone.

I consider not wealth but virtue as liberty, for it does not bow to the wishes of the stronger, and it is laid hold of and possessed by one’s own greatness of soul. The wise man is always free. He is always held in honor; he is always master of the laws. The law is not made for the just but for the unjust. The just man is a law unto himself, and he does not need to summon the law from afar, for he carries it enclosed in his heart, and it is said to him, “Drink water out of your own vessels and from the stream of your own well.”

"But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers." He calls the Jews "lawless and disobedient" too. "The law (he says) worketh wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." (Rom. iii. 20.) What then with respect to the righteous? "the law is not made," he says, "for a righteous man." Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster. Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were "murderers of fathers and murderers of mothers": they were "profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous.

“The law is not made for the righteous,” and yet “the law is good, if one uses it lawfully.” Now by connecting together these two seemingly contrary statements, the apostle warns and urges his reader to sift the question and solve it. For how can it be that “the law is good, if one uses it lawfully,” if what follows is also true: “Knowing this, that the law is not made for the righteous”? For who but a righteous man lawfully uses the law? Yet it is not for him that it is made, but for the unrighteous.… The unrighteous man therefore lawfully uses the law, that he may become righteous. But when he has become so, he must no longer use it as a vehicle, for he has arrived at his journey’s end—or rather (that I may employ the apostle’s own simile, which has been already mentioned) as a schoolmaster, seeing that he is now fully instructed.

The righteous, upon whom no law need be imposed, spend no small part—as if a tithe—but the whole extent of their lives in spiritual works. They are free of the legal tax of tithing. If a good and holy need presents itself, they are free to relax their fasting without any scruple. For it is not a paltry tithe that is being subtracted by those who have offered their all to the Lord along with themselves. Certainly the person who offers nothing of his own will and is compelled by legal necessity, without recourse, to pay his tithes to God, cannot do this without being seriously guilty of fraud. Hence it is eminently clear that the one who is responding fully to grace cannot be a slave of the law, watching out for things that are forbidden and carrying out things that are commanded, and that the perfect are those who do not make use even of things permitted by the law.

Avoid pride, into which it is natural for anyone to fall. Pursue humility, in which everyone ought to grow. Let your beloved self not be ignorant of the laws of the church, in order that you may keep the rights of your authority within the rules and regulations of the Fathers. To be sure, it is said “that the law is not aimed at the good man,” because he fulfills the norm of the precept already by the free judgment of his will. True love holds within itself both the authority of the apostles and the moral requirements.

understanding this, that the law is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for sexually immoral persons, for men who practice homosexuality, for enslavers, for liars, for perjurers, and if there is any other thing contrary to sound doctrine. understanding this. And Paul says that the one who knows has used the law legitimately, knowing that he does not need it for living rightly. But who is this? The one who lives morally through virtue, and not through fear of the law. for the lawless and disobedient. This is also said elsewhere; "The law was added because of transgressions." (Gal. 3:19) So for the righteous and not transgressing, there will be no law, but for those who do not have virtue from themselves, but are in need of the threat of the law. And then he specifies them, hinting that the Jews possess these things. to the ungodly and sinners. For those who continuously worship idols, those who sacrifice their children to demons, those who stone Moses (Num. 14:10), and Jews who are defiled by civil murders, would they not be all these things? and if there is any other thing contrary to sound doctrine. For all these are passions of a corrupted soul. But such a soul acts contrary to sound and good teaching.

From the time when we were born again of water and the Spirit, we have become sons of God and members of his household. For this reason St. Paul calls the faithful “saints.” Therefore we do not grieve but rejoice over the death of the saints. We are not under the law but under grace, having been justified by faith and having seen the one true God. For the law is not laid down for the just, nor do we serve as children, held under the law, but we have reached the estate of mature manhood and are fed on solid food, not on that which leads to idolatry. The law was good, as a lamp shining in a dark place until the day dawns, and the morning star rose in our hearts. The living water of divine knowledge has driven away pagan seas, and now all may know God. The old creation has passed away, and all things are made new.

Because he does not wait for the law to teach him what must be done. This he knows, and he does not fear punishment. By the righteous man here understand one who has attained perfection in virtue: one who not out of fear before the law, but for the sake of the good itself hates evil, who becomes wholly virtue and does more than the law requires, considering it unworthy to be guided by that which threatens him with punishment; but living courageously in virtue, rises above everything characteristic of children; just as a physician is useful for one who has wounds and who is sick, but not for one who is healthy, or a bridle is necessary for a restless horse, but not for a calm one. The Apostle enumerates sins by categories in order to make those guilty of exclusively following the law feel ashamed. And such precisely were the Jews. They constantly bowed down to idols, sacrificed their children to gods, attempted to stone Moses, their hands were stained with blood — were they not impious and murderers? You will find in them all the remaining vices as well, if you trace their history. This is precisely why the law was given to them, so that it would restrain these vices. About this he also speaks in another place: the law "was added because of transgressions" (Gal. 3:19). But for the righteous, as those no longer inclined to transgressions, the law is not necessary.

Then when he says, knowing, he shows the status of the law from the viewpoint of the lawgiver's intention: first, he gives his supposed intention; second, his real intention, at but for the unjust. The supposed intention is excluded when he says, the law is not made for the just man. There can be two false interpretations of this: one is that a just man does not obey the law; and this is false, because if he disobeyed it in its moral precepts, he would not be just. Hence even Christ was made under the law. The other is that a just man is not obliged to the precepts of the law and that he would not sin, if he acted contrary to it. This, too, is false. The true sense is this: on the supposition that whatever is laid on someone is laid on him as a burden, the law is not laid on the just man as a burden, because his interior disposition inclines him to what the law commands. Consequently, it is not a burden for him: these are a law to themselves (Rom 2:14). Or another way: the law is not made for the just man but for the unjust. As if to say: if all were just, there would be no need to make a law, because everyone would be a law unto himself. The aim of good men should be to induce others to virtue. But some are disposed to virtue of themselves; others have a mind well disposed to virtue, but not of themselves. For these a friendly admonition is enough, and there is no need of force. But others are not well disposed either by themselves or by another; it is for such that the law is absolutely necessary, as is clear in the Ethics. Then when he says, but for the unjust and disobedient, he mentions the true intention: first, he describes in a general way those for whom law is necessary; second, in a special way, at for murderers of fathers. But it should be noted that, as it is said: every sin is iniquity (1 John 3:4), and, consequently, is opposed to some right. But since there are two kinds of right, namely, natural and positive, whatever is evil in itself is opposed to a natural right; but whatever is evil because it is forbidden is opposed to a positive right. In regard to the first he says, but for the unjust, i.e., those who act against the natural law: they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant (Isa 24:5). In regard to the second he says, and disobedient to human precepts: disobedient to parents (Rom 1:30). And these two types bear on the nature of sin. But he mentions others which are based on one's relationship to others: these are against God or against one's neighbor or against oneself. Against God it is called ungodliness, because godliness is concerned with the worship of God; hence he says, for the ungodly. Against one's neighbor he says, for sinners: the wicked shall not rise again in judgment, nor sinners in the council of the just (Ps 1:5); we by nature are Jews and not sinners of the gentiles (Gal 2:15). But according to Augustine, sins are distinguished into two types: spiritual, which are called deeds, and carnal, which are called shameful acts; hence he says, for the wicked in regard to spiritual sins: he who hides his sins shall not prosper (Prov 28:13); in regard to the carnal sins he says, and defiled: Judah has profaned the holiness of the Lord which he loved (Mal 2:11). Then he lists sins specifically: first, he names certain specific sins; second, he subsumes all of them under a general category: and whatever other thing is contrary to sound doctrine. In regard to the first he does two things; first, he mentions sinful deeds; second, the sinful persons, at for liars, for perjured persons. In regard to the first: first, he lists sinful deeds; second, shameful acts. Sins of deed are those directed toward injuring one's neighbor; and the closer such a person is to the sinner, the graver is the sin, because relatives have a closer tie with us. First, therefore, he speaks of one's father; second, of his mother: honor your father and your mother (Exod 20:12); he who strikes his father or mother shall be put to death (Exod 21:15). Then he continues with other sins against one's neighbor which he says, for manslayers: if a man kill his neighbor on set purpose and by lying in wait for him: you shall take him away from my altar, that he may die (Exod 21:14).

Paul's salutation to Timothy, Ti1 1:1, Ti1 1:2. For what purpose he had left him at Ephesus, Ti1 1:3. What the false apostles taught in opposition to the truth, Ti1 1:4-7. The true use of the law, Ti1 1:8-11. He thanks God for his own conversion, and describes his former state, Ti1 1:12-17. Exhorts Timothy to hold fast faith and a good conscience, and speaks of Hymeneus and Alexander who had made shipwreck of their faith, Ti1 1:18-20.

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 ου κειται, 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 κειται, 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 - Ανομοις· Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct. Disobedient - Ανυποτακτοις· Those who acknowledge no authority; from α, negative, and ὑποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavor to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring. For the ungodly - Ασεβεσι· The irreligious - those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, ἁμαρτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained. For unholy - Ανοσιοις· Persons totally polluted - unclean within, and unclean without; from α, negative, and ὁσιος, holy. And profane - Βεβηλοις· Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, 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: - Φθεγξομαι οἱς θεμις εστι· θυρας δ' επιθεσθε βεβηλοις Πασιν ὁμως. "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 - Πατραλῳαις. 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; πατραλῳας comes from πατερα, a father, and αλοιαω, 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 - Ανδροφονοις· 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.

ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20) by the commandment of God--the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [ALFORD] (Rom 16:26). God our Saviour--The Father (Ti1 2:3; Ti1 4:10; Luk 1:47; Ti2 1:9; Tit 1:3; Tit 2:10; Tit 3:4; Jde 1:25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Psa 106:21). our hope-- (Col 1:27; Tit 1:2; Tit 2:13).

law is not made for a righteous man--not for one standing by faith in the righteousness of Christ put on him for justification,and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [ALFORD]. For sanctification, the law gives no inward power to fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Rom 6:14; Gal 5:18, Gal 5:23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety (Rom 10:4). disobedient--Greek, "not subject"; insubordinate; it is translated "unruly," Tit 1:6, Tit 1:10; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made"). ungodly and . . . sinners--Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes. unholy and profane--those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments. murderers--or, as the Greek may mean, "smiters" of fathers and . . . mothers; sinners against the fifth commandment. manslayers--sinners against the sixth commandment.