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1Ti_1:8. In contrast with the heretics’ advocacy of the law, the apostle, in what follows, states its real value.
Οἴδαμεν δὲ , ὅτι κ . τ . λ .] Baur wrongly infers from these words that the heretics, as Antinomians, had no desire to vindicate the law as good. It is not these first words, but the words ἐάν τις κ . τ . λ ., that are directed against the heretics. In spite of Hofmann’s denial, οἴδαμεν δέ stands in a concessive sense, (Wiesinger), as in Rom_7:14, 1Co_8:1, the apostle making an acknowledgment which is restricted by ἐάν τις κ . τ . λ .; still we cannot translate it simply by concedimus, as Heinrichs does.
καλὸς ὁ νόμος ] By νόμος we must understand, neither the Christian moral law, nor a single part of the Mosaic law, but the latter as a whole. It is of the entire Mosaic law in its existing form as a revelation of the divine will given in a system of written commands—it is of this that Paul uses καλός as a suitable epithet. It is not enough to take καλός as equivalent to ὠφέλιμος (Theodoret), though the idea of usefulness is included in it; καλός denotes generally the internal excellence of the law, just as the same is set forth in still more significant expressions in Rom_7:12; Rom_7:14. But the good and excellent qualities of the law depend on its being applied according to its nature and signification: when applied otherwise, it ceases to be καλός . Hence Paul, in opposition to the heretics, adds: ἐάν τις αὐτῷ νομίμως χρῆται . The νομίμως , which is clearly a play on words with νόμος , only expresses the formal relation; we can only infer from the thoughts that follow what is meant by the lawful use of law.[57] De Wette rightly remarks: “There is in this passage nothing but what the words really say, that the Christian teacher must not uphold the law as binding on the ΔΊΚΑΙΟς .” While nearly all expositors understand by ΤΙς the Christian as such, Bengel remarks: Paulus hoc loco non de auditore legis, sed de doctore loquitur; in this he is right, as is acknowledged also by de Wette, Wiesinger, van Oosterzee, Hofmann. Paul says nothing here as to how the law is to be obeyed, but rather he tells us how it is to be made use of by Christian teachers.
[57] Most expositors have on this passage told us wherein consisted the material advantage of the law; but however correct their statements in themselves may be, they are out of place, since there is no ground for them in the apostle’s words.