1Cor 2:8, 1Ti 1:13 | Barnes | STEP | Verse 8. Which none of the princes . None of those rulers who were engaged in the crucifixion of the Messiah--referring both to the Jewish rulers and the Roman governor. Knew . They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In , Peter says that it was through ignorance that the Jews had put him to death. . For had they known it . Had they fully understood his character, and seen the wisdom of his plan and his work, they would not have put him to death. . Had they seen the hidden wisdom in that plan--had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long-expected: Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his Divine mission, ; but they closed their eyes on those works, and were unwilling to be convinced. God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God, and saved. They would not have crucified . It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such . He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes. The Lord of glory . This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. Grotius supposes that the expression is taken from that of "the King of glory," in : "Lift up your heads, O ye gates; Be ye Lift up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? JEHOVAH, strong and mighty; JEHOVAH, mighty in battle. Lift up your heads, O ye gates; Lift them up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? JEHOVAH of hosts, he is the King of glory." God is called "the God of glory" in . The fact that this appellation is given to JEHOVAH in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles; and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honour and majesty which he had with the Father before the world was, . (++) "princes" "rulers" (c) "for had they known it"

1 Corinthians 2:8

Verse 8. Which none of the princes. None of those rulers who were engaged in the crucifixion of the Messiah--referring both to the Jewish rulers and the Roman governor.

Knew. They did not perceive or appreciate the excellency of his character, the wisdom of his plan, the glory of his scheme of salvation. Their ignorance arose from not understanding the prophecies, and from an unwillingness to be convinced that Jesus of Nazareth had been truly sent by God. In Acts 3:17, Peter says that it was through ignorance that the Jews had put him to death. Acts 3:17.

For had they known it. Had they fully understood his character, and seen the wisdom of his plan and his work, they would not have put him to death. Acts 3:17. Had they seen the hidden wisdom in that plan--had they understood the glory of his real character, the truth respecting his incarnation, and the fact that he was the long-expected: Messiah of their nation, they would not have put him to death. It is incredible that they would have crucified their Messiah, knowing him to be such. They might have known it, but they were unwilling to examine the evidence. They expected a different Messiah, and were unwilling to admit the claims of Jesus of Nazareth. For this ignorance, however, there was no excuse. If they had not a full knowledge, it was their own fault. Jesus had performed miracles which were a complete attestation to his Divine mission, Jn 5:36 Jn 10:25; but they closed their eyes on those works, and were unwilling to be convinced. God always gives to men sufficient demonstration of the truth, but they close their eyes, and are unwilling to believe. This is the sole reason why they are not converted to God, and saved.

They would not have crucified. It is perfectly manifest that the Jews would not have crucified their own Messiah, knowing him to be such. He was the hope and expectation of their nation. All their desires were centered in him. And to him they looked for deliverance from all their foes.

The Lord of glory. This expression is a Hebraism, and means "the glorious Lord;" or the "Messiah." Expressions like this, where a noun performs the office of an adjective, are common in the Hebrew language. Grotius supposes that the expression is taken from that of "the King of glory," in Ps 24:7-9: "Lift up your heads, O ye gates;

Be ye Lift up, ye everlasting doors;

And the King of glory shall come in.

Who is this King of glory?

JEHOVAH, strong and mighty;

JEHOVAH, mighty in battle.

Lift up your heads, O ye gates;

Lift them up, ye everlasting doors;

And the King of glory shall come in.

Who is this King of glory?

JEHOVAH of hosts, he is the King of glory."

God is called "the God of glory" in Acts 7:2. The fact that this appellation is given to JEHOVAH in the Old Testament, and to the Lord Jesus in the verse before us, is one of those incidental circumstances which show how the Lord Jesus was estimated by the apostles; and how familiarly they applied to him names and titles which belong only to God. The foundation of this appellation is laid in his exalted perfections; and in the honour and majesty which he had with the Father before the world was, Jn 17:1-5.

(++) "princes" "rulers" (c) "for had they known it" Lk 23:34

1 Timothy 1:13

Verse 13. Who was before a blasphemer. This does not mean that Paul before his conversion was what would now be regarded as an open blasphemer--that he was one who abused and reviled sacred things, or one who was in the habit of profane swearing. His character appears to have been just the reverse of this, for he was remarkable for treating what he regarded as sacred with the utmost respect. Php 3:4-6. The meaning is, that he had reviled the name of Christ, and opposed him and his cause--not believing that he was the Messiah; and in thus opposing he had really been guilty of blasphemy. The true Messiah he had in fact treated with contempt and reproaches; and he now looked back upon that fact with the deepest mortification, and with wonder that one who had been so treated by him should have been willing to put him into the ministry. On the meaning of the word blaspheme, Mt 9:3. Compare Acts 26:11. In his conduct here referred to, Paul elsewhere says, that he thought at the time that he was doing what he ought to do, Acts 26:9; here he says that he now regarded it as blasphemy. Learn hence that men may have very different views of their conduct when they come to look at it in subsequent life. What they now regard as harmless, or even as right and proper, may hereafter overwhelm them with shame and remorse. The sinner will yet feel the deepest self-reproaches for that which now gives us no uneasiness.

And a persecutor. Acts 9:1, Acts 22:4, 26:11, 1Cor 15:9, Gal 1:13,23.

And injurious. The word here used, (υβριστης,) occurs only in one other place in the New Testament, Rom 1:30, where it is tendered despiteful. The word injurious does not quite express its force. It does not mean merely doing injury, but refers rather to the manner or spirit in which it is done. It is a word of intenser signification than either the word "blasphemer," or "persecutor," and means that what he did was done with a proud, haughty, insolent spirit. There was wicked and malicious violence, an arrogance and spirit of tyranny in what he did, which greatly aggravated the wrong that was done. Comp. the Greek in Mt 22:6, Lk 11:45, 18:32, Acts 14:5, 1Thes 2:2; 2Cor 12:10, for illustrations of the meaning of the word. Tindal and Coverdale render it here "tyrant."

But I obtained mercy, because I did it ignorantly in unbelief. Comp. Lk 23:34. The ignorance and unbelief of Paul were not such excuses for what he did that they would wholly free him from blame, nor did he regard them as such--for what he did was with a violent and wicked spirit--but they were mitigating circumstances. They served to modify his guilt, and were among the reasons why God had mercy on him. What is said here, therefore, accords with what the Saviour said in his prayer for his murderers: "Father, forgive them, for they know not what they do." It is undoubtedly true that persons who sin ignorantly, and who regard themselves as right in what they do, are much more likely to obtain mercy than those who do wrong designedly.

(a) "a blasphemer" Acts 8:3, 1Cor 15:9 (b) "ignorantly" Lk 23:34