1st Timothy Chapter 1 verse 20 Holy Bible
of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.
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Such are Hymenaeus and Alexander, whom I have given up to Satan, so that they may say no more evil words against God.
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of whom is Hymenaeus and Alexander, whom I have delivered to Satan, that they may be taught by discipline not to blaspheme.
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Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
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of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme.
read chapter 1 in WEB
of whom are Hymenaeus and Alexander, whom I did deliver to the Adversary, that they might be instructed not to speak evil.
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Pulpit Commentary
Pulpit CommentaryVerse 20. - Delivered for have delivered, A.V.; might be taught for may learn, A.V. Hymenaeus; probably the same as is mentioned 2 Timothy 2:17, 18, as holding heretical doctrine concerning the resurrection, and overthrowing the faith of some. It is an uncommon name, though borne by a Bishop of Alexandria in the second century, and by a Bishop of Jerusalem in the third. Alexander; doubtless the same as "Alexander the coppersmith" of 2 Timothy 4:14. I delivered unto Satan. The passages in Scripture which throw light on this difficult phrase are, chiefly, the following: the almost identical passage, 1 Corinthians 5:5; Job 1:12; Job 2:6, 7; Luke 13:10; Acts 5:5, 10; Acts 10:38; Acts 13:11; 1 Corinthians 11:30; 2 Corinthians 12:7; and Hebrews 2:14. Putting these together, it appears that sickness and bodily infirmity and death are, within certain limits, in the power of Satan to inflict. And that the apostles were able, on fitting occasions, to hand over peccant members of the Church to this power of Satan, that by such discipline "the spirit might be saved." In the case of Hymenaeus and Alexander (as in that of the incestuous person at Corinth), the punishment incident on this delivery to Satan would appear to have been short or' death, but in the case of the two first not to have had the effect of bringing them to a true repentance. Might be taught (παιδευθῶσι); viz. by correction and punishment, as children are taught (Hebrews 12:6-8). The metaphor in the word κολαφίζειν (2 Corinthians 12:7) is similar.
Ellicott's Commentary
Ellicott's Commentary for English Readers(20) Of whom is Hymenaeus and Alexander.--Here the Apostle names two, as examples of the utter shipwreck of all true faith--persons evidently well known to Timothy and the members of the Church at Ephesus. Hymenaeus is probably identical with the heretic of that name, charged, in the Second Epistle to Timothy, with teaching that the resurrection was already passed, thus undermining the great hope which Christian faith so firmly laid hold of. In the second letter to the Presbyter presiding over the Ephesian congregations the fundamental error was specified on account of which this Hymenaeus was excommunicated.Alexander.--It would be unsafe positively to identify this person with the personal adversary of St. Paul alluded to in the Second Epistle, 2Timothy 4:14, there spoken of as "Alexander the coppersmith," or with the Alexander mentioned in Acts 19:33. The name was a very common one. Of the Alexander of Acts 19:33 we know nothing; from the circumstances in connection with which he is there mentioned, which took place some ten years before this Epistle was written, he seems to have been a Jew.Whom I have delivered unto Satan.--In this fearful formula the offender is delivered over to Satan, the evil one. It is a solemn excommunication or expulsion from the Church, accompanied with the infliction of bodily disease or death. In ordinary cases, the offender was quietly expelled from the Christian society. But an Apostle, and only an Apostle, seems to have possessed the awful powers of inflicting bodily suffering in the forms of disease and death. Certain special instances of the exercise of these tremendous powers are recorded in the cases of Ananias and Sapphira, Elymas, the incestuous person at Corinth, and the men here alluded to. The fear of Simon Magus, related in Acts 8:24, seems to have been aroused by his evident expectation that this well-known apostolic power would be put in force in his case. It is, however, noticeable that this punishment was not necessarily, in the case of disease, an irrevocable sentence. The true end and purpose of this, as of all divine punishments, was not revenge for the sin, but the ultimate recovery of the sinner.
