(17) Now unto the King.--The wonderful chain of thoughts (1Timothy 1:12-16) which so well illustrate the great assertion of 1Timothy 1:15--"that Jesus Christ came into the world to save sinners"--St. Paul closes with a noble ascription of praise and thankfulness to the great God.

This doxology is addressed to no one Person of the ever blessed Trinity, but is--as has been said with great truth--"a grand testimony to the monotheism of St. Paul: the Godhead, the Trinity of his worship, is a sublime unity. To this Eternal, Incorruptible One be glory and honour unto the ages of the ages. Amen."

Eternal.--More accurately rendered, (to the King) of the ages. The King of the Ages is the sovereign dispenser and disposer of the ages of the world. There is no reference at all here to the Gnostic aeons.

Immortal (or incorruptible).--This epithet and the following one--"invisible"--are connected with "God," not, with the preceding clause, "to the King of the Ages." God is immortal, in contrast with the beings of earth, and--

Invisible, in contrast with the visible creation.

The only wise God.--The only God, the most ancient authorities omitting "wise." "Only," as in 1Timothy 6:15 : "the blessed and only potentate." "The only God," a contrast to the multitude of created spirits, angels, principalities, powers, &c. (See 1Corinthians 8:5-6.)

For ever and ever.--Literally, to the ages of the ages, to all eternity--a Hebraistic expression for a duration of time superlatively (infinitely) long.

Verse 17. - Incorruptible for immortal, A.V.; only God for only wise God, A.V. and T.R. The King eternal. The Greek has the unusual phrase, τῷ βασιλεῖ τῶν αἰώνων, "the king of the worlds or ages," which is not found elsewhere in the New Testament, but is found twice in the LXX. - Tobit 13:6 and 10-and in the Liturgy of St. James, in the εὐχὴ τῆς ἐνάρξεως and elsewhere. The similar phrase, ὁ Θεὸς τῶν αἰώνων, is also found in Ecclus. 36:17. In all these passages it is quite clear that the phrase is equivalent to αἰώνιος, Eternal, as a title of the Lord, as in Romans 16:26. The genitive τῶν αἰώνων is qualitative. In Tobit 13:6 he is "the Lord of righteousness," i.e. the righteous Lord; and "the King of the ages," i.e. of eternity, i.e. "the eternal King," the King through all the ages. And in ver. 10 it is said, "Bless the eternal King," who, it follows, will, as King, "love the miserable εἰς πάσας τᾶς γενέας τοῦ αἰῶνος;" and then it follows, in ver. 12, "They that love thee shall be blessed εἰς τὸν αἰῶνα;" and again in ver. 18, "Bless the Lord, who hath exalted Jerusalem εἰς πάντας τοὺς αἰῶνας;" and the same conception is in the phrase, σὺ εῖ ὁ Θεὸς τῶν αἰώνων. Satan, on the other hand. is (ὁ θεὸς τοῦ αἰῶνος τούτου, "the god of this world" (compare such passages as Psalm 102:24; Psalm 104:31; Psalm 105:8; Psalm 135:13; Psalm 145:13; and the doxology in the Lord's Prayer, "Thine is the kingdom, and the power, and the glory, εἰς, τοὺς αἰῶνας). It seems to be, therefore, quite certain that St. Paul is here using a familiar Jewish phrase for "eternal" which has nothing whatever to do with Gnostic eons. Perhaps in the use of the phrase, βασιλεὺς τῶν αἰώνων, we may trace a contrast passing through the writer's mind between the short-lived power of that hateful βασιλεύς, Nero, by whom his life would soon be taken away, and the kingdom of the eternal King (comp. 1 Timothy 6:15, 16). Incorruptible (ἀφθάρτῳ); applied to God also in Romans 1:23, where, as here, it means "immortal" (ὁ μόνος ἔχων ἀθανασίαν, 1 Timothy 6:16), not subject to the corruption of death, just as ἀφθαρσία is coupled with "life" (2 Timothy 1:10) and opposed to "death" So on the other hand, φθορά means "death." φθαρτός, "perishable." Elsewhere it is applied to a crown, to the raised dead, to the inherit-ante of the saints, to the seed of the new birth, to the apparel of a holy heart, which no rust or moth corrupts (1 Corinthians 9:25; 1 Corinthians 15:52; 1 Peter 1:4, 23; 1 Peter 3:4). Invisible (ἀοράτῳ); as Colossians 1:15; Hebrews 11:27. (See also Romans 1:20; and comp. 1 Timothy 6:16, for the sense.) The word is used by Philo of God, and of the Word. Here it is especially predicated of God the Father, according to what our Lord says (John 1:18; John 6:46; John 14:9); though some of the Fathers, Nicene and post-Nicene, predicate it also of the Word or Second Person (Hilary, Chrysostom, etc.). But in Scripture the Son is spoken of as the Manifestation, the Image (εἰκών and χαρακτήρ) of the Father, through whom t he Father is seen and known; ἀόρατος, therefore, applies to the Father (see Bishop Lightfoot's note on Colossians 1:15). The only God. The best manuscripts omit σοφῷ, which seems to have crept in here from Romans 16:26. The exact construction is, "To the eternal King, the Immortal, the Invisible, the only God [or, 'who alone is God'], be honor," etc. Be honor and glory. A little varied from St. Paul's usual doxologies (see Romans 11:36; 6:27; Galatians 1:5; Ephesians 3:21; and 1 Timothy 6:16, where δόξα stands alone, and has the article - Ellicott on Galatians 1:5). In Romans 2:10 δόξα and τιμή are coupled together, but applied to man. This interposition of doxology is quite in St. Paul's manner.

1:12-17 The apostle knew that he would justly have perished, if the Lord had been extreme to mark what was amiss; and also if his grace and mercy had not been abundant to him when dead in sin, working faith and love to Christ in his heart. This is a faithful saying; these are true and faithful words, which may be depended on, That the Son of God came into the world, willingly and purposely to save sinners. No man, with Paul's example before him, can question the love and power of Christ to save him, if he really desires to trust in him as the Son of God, who once died on the cross, and now reigns upon the throne of glory, to save all that come to God through him. Let us then admire and praise the grace of God our Saviour; and ascribe to the Father, Son, and Holy Ghost, three Persons in the unity of the Godhead, the glory of all done in, by, and for us.Now unto the King eternal,.... This doxology, or ascription of glory to God, on account of the grace bestowed upon the apostle, may be considered, either as referring to all the three divine Persons, Father, Son, and Spirit, who are the one and only God; and to whom all the attributes of wisdom, power, eternity, immortality, or incorruptibleness, and invisibility, belong; and who are jointly concerned in the grace bestowed upon any of the sons of men. Or else to God the Father, in agreement with a parallel place in Romans 16:27 who is the only true God, in opposition to nominal and fictitious deities, though not to the exclusion of the Son and Spirit; and to whom the several epithets here used may be unquestionably given: he has shown his wisdom in the works of creation, providence, and grace; he is the everlasting King, or the King of ages, or of worlds; he is Maker of the worlds, and the Governor of them throughout all ages and generations; he only has immortality, and is the incorruptible God, and who is invisible, whose shape has never been seen, nor his voice heard: or else this may be thought to belong to Jesus Christ, since it is to him the apostle gives thanks for putting him into the ministry; and from him he obtained mercy, and received abundant grace; and he it was who came into the world to save sinners, and who showed forth all longsuffering in him, see 1 Timothy 1:12, upon which the apostle breaks out into this attribution of glory and honour, and which agrees with Jde 1:25. And everything here said is applicable to him; he is the eternal King, whose is the kingdom of nature, providence, and grace; his throne is for ever and ever, and of his kingdom and government there is no end; he is the "King of ages", as the phrase may be rendered, and so his kingdom is called , "the kingdom of all ages", Psalm 145:13 and which endures throughout all generations; and this distinguishes him from all other kings. Scarce any king ever reigned an age, but Christ has reigned, and will reign throughout all ages. No regard is here had, as some have thought, to the Aeones of the Gnostics and Valentinians; but rather the apostle adopts a phrase into his doxology, frequently used by the Jews in their prayers, many of which begin after this manner,

"blessed art thou, O Lord our God, "the king of the age, or world", &c.

and , "Lord of all ages, or worlds", &c. (p). Other attributes and epithets follow, as

immortal or "incorruptible". Christ is the living God, and the living Redeemer; and though he died as man, he will die no more, but ever lives to make intercession for his people, and to reign over them, and protect them: who also may be said to be "invisible", who was so in his divine nature, till manifest in the flesh; and now in his human nature he is taken out of the sight of men, and is not to be beheld with bodily eyes by men on earth: and he is

the only wise God; he is "the only God", so the Alexandrian copy, the Syriac and Vulgate Latin versions, read; not to the exclusion of the Father or Spirit, but in opposition to all false deities, or those who are not by nature God: and he is the only wise God; who is wisdom itself, and of himself; and is the fountain of wisdom, both natural and spiritual, unto others; wherefore to him be

honour and glory for ever and ever, Amen. Christ is crowned with honour and glory, and he is worthy of it; and it becomes all men to honour the Son, as they do the Father: he is the brightness of his glory, and equal to him; and the glory of deity, of all the divine perfections, and works, and also worship, should be given him; as well as the glory of salvation, and of all the grace the sons of men partake of; and that not only now, but to all eternity,

(p) Seder Tephillot, fol. 2. 2. & 3. 2. & 37. 1, 2. Ed. Basil. fol. 2. 1, 2. & 3. 1. & 4. 1. & 5. 2. & passim, Ed. Amsterdam.