1 ทิโมธี 2:5 วิจารณ์

In this chapter Paul treats, I. Of prayer, with many reasons for it (Ti1 2:1-8). II. Of women's apparel (Ti1 2:9, Ti1 2:10). III. Of their subjection, with the reasons of it (Ti1 2:11-14). IV. A promise given for their encouragement in child-bearing (Ti1 2:15).

INTRODUCTION TO 1 TIMOTHY 2 In this chapter the apostle exhorts to prayer for all sorts of men, gives rules and directions about the dress of women, and their subjection to their husbands; and concludes with some comfort to them. The apostle exhorts to prayer in the first place, directs to the several parts and branches of prayer, and points to the persons to be prayed for, and what should be prayed for on their account, Ti1 2:1. And next follow the reasons or arguments engaging to it, which are taken from the agreeableness of it in the sight of God; from the will of God, that all men should be saved: from there being but one God of all, and one Mediator between God and men; from Christ's giving himself a ransom price for all; and from the apostle being a preacher of the Gospel to the Gentiles, as well as Jews, Ti1 2:3 wherefore he concludes and determines, according to his apostolical power and authority, that prayer be made in any place, provided there were faith and purity, and wrath and doubting were laid aside, Ti1 2:8. Also, he exhorts women to appear, especially in public service, in a modest and becoming dress, and to adorn themselves with good works, Ti1 2:9, and that they should be silent learners, and not teachers, and be in subjection to their husbands, Ti1 2:11. The reasons of which subjection are taken from the formation of Adam before Eve, and from Eve's being deceived, and not Adam, Ti1 2:13. However, for the comfort of women, it is observed, that though in sorrow they bring forth children, yet through the birth of a Son, the promised Messiah, they shall be saved, who continue in faith, charity, and holiness, with sobriety, Ti1 2:15.

Who gave himself a ransom for all,.... What the Mediator gave as a ransom for men is "himself", his body and his soul, which were both made an offering for sin; and his life, which is the result of union between soul and body; his whole human nature as in union with his divine person, and so might be truly said to be himself: this he gave into the hands of men, of justice and of death; and that voluntarily, which shows his great love to his people; and also as a "ransom", or a ransom price for them, in their room and stead; to ransom them from the slavery of sin, and damnation by it, from the captivity of Satan, and the bondage of the law, and from the grave, death, hell, ruin, and destruction: and this ransom was given for "all"; not for every individual of mankind, for then all would be delivered, freed, and saved, whereas they are not; or else the ransom price is paid in vain, or God is unjust to receive a sufficient ransom price from Christ, and yet not free the captive, but punish the person for whom he has received satisfaction; neither of which can be said. But the meaning is, either that he gave himself a ransom for many, as in Mat 20:28 for the Hebrew word to which this answers, signifies sometimes many, a multitude, and sometimes only a part of a multitude, as Kimchi observes (y): or rather it intends that Christ gave himself a ransom for all sorts of men, for men of every rank and quality, of every state and condition, of every age and sex, and for all sorts of sinners, and for some out of every kindred, tongue, people, and nation, for both Jews and Gentiles; which latter may more especially be designed by all, as they are sometimes by the world, and the whole world; and so contains another argument why all sorts of men are to be prayed for, since the same ransom price is given for them; as that for the children of Israel was the same, for the rich as for the poor. We (z) read, that when the people of Israel comforted the high priest upon the death of his wife, or any relation, they used to say to him, , "we are thy atonement", expiation, or ransom; that is, as the commentators (a) explain it, by us thou shalt be atoned, for we will be in thy room and stead, with respect to all things that shall come upon thee; but here the High priest and Mediator is the atonement and ransom for the people: to be testified in due time; or "a testimony in his own times"; that is, the sum and substance of what is before said is the Gospel, which is a testimony concerning the person, office, and grace of Christ, exhibited in the times of the Messiah, or the Gospel dispensation. Some copies read, "the mystery", which is another word often used for the Gospel; for that that is intended, appears by what follows. (y) Sepher Shorash. rad. (z) Misna Sanhedrin, c. 2. sect. 1. (a) Jarchi & Bartenona in ib.

And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus; " and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."

The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.

Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments.

Valentinus, indeed, on the strength of his heretical system, might consistently fantasize a spiritual flesh for Christ. Any who refused to believe that that flesh was human might then pretend it to be anything he liked. This pretense characterizes all heresies. For if his flesh was not human and was not born of man, I do not see of what substance Paul himself spoke, when he said “The man Christ Jesus is the one mediator between God and man.”

The Apostle Paul likewise says: "The man Christ Jesus is the one Mediator between God and man." Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you.

Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection.

Wherever it may be, it is in safe keeping in God's presence, through that most faithful "Mediator between God and man, (the man) Jesus Christ," who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.

of the flesh; of the Spirit, God-and the angel designated Him as "the Son of God," in respect of that nature, in which He was Spirit, reserving for the flesh the appellation "Son of Man." In like manner, again, the apostle calls Him "the Mediator between God and Men," and so affirmed His participation of both substances.

Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,-as the apostle, too, says: "Mediator between God and men, the man Christ Jesus.

Through his body the church has been allied to Christ and has been enabled to become a partaker in the Word of God. We know this both from the fact that he is called the “mediator of God and humanity,” and from the apostle’s saying that “in him we have access through faith in the hope of the glory of God.”

Let men therefore learn and understand why the Most High God, when He sent His ambassador and messenger to instruct mortals with the precepts of His righteousness, willed that He should be clothed with mortal flesh, and be afflicted with torture, and be sentenced to death. For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple, that by His words and example He might spread throughout the earth a true and holy worship. But, however, that it might be certain that He was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites, that He might be able to lead man to God-that is, to immortality: for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness; if He had been man only, He would not have been able to compel men to righteousness, unless there had been added an authority and virtue greater than that of man. For, since man is composed of flesh and spirit, and the spirit must earn immortality by works of righteousness, the flesh, since it is earthly, and therefore mortal, draws with itself the spirit linked to it, and leads it from immortality to death. Therefore the spirit, apart from the flesh, could by no means be a guide to immortality for man, since the flesh hinders the spirit from following God. For it is frail, and liable to sin; but sin is the food and nourishment of death. For this cause, therefore, a mediator came-that is, God in the flesh-that the flesh might be able to follow Him, and that He might rescue man from death, which has dominion over the flesh.

O how beautiful and mystical and kind! For to intercede does not imply to seek for vengeance, as is most men’s way (for in that there would be something of humiliation), but it is to plead for us by reason of his mediatorship, just as the Spirit is also said to make intercession for us. For “there is one God, and one mediator between God and men, the man Christ Jesus.” For he still pleads even now as man for my salvation. He continues to wear the body which he assumed, until he makes me divine by the power of his incarnation; although he is no longer known after the flesh—the same as ours, except for sin.

By the distinction implied in the word mediator he reveals to us the whole aim of the mystery of godliness. Now the aim is this. Humanity once revolted through the malice of the enemy, and, brought into bondage to sin, was also alienated from the true Life. After this the Lord of the creature calls back to him his own creature and becomes Man while still remaining God, being both God and man in the entirety of the two separate natures. Thus humanity was indissolubly united to God, the man that is in Christ conducting the work of mediation, to whom, by the firstfruits assumed for us, all the lump is potentially united.

But what is he who is at once the Most High and man, what but “the Mediator between God and man, the man Christ Jesus who gave himself as a ransom for us”? This text indeed refers properly to his incarnation, for our redemption was made by his blood, our pardon comes through his power, our life is secured through his grace. He gives as the Most High; he prays as man. The one is the office of the Creator; the other of a redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker should be our Redeemer.

Let not the venom of Apollinaris flatter itself because it is written, “And in appearance he was found as a man,” for the manhood of Jesus is not thereby denied but confirmed, since elsewhere Paul himself speaks of him as “Mediator of God and men, himself man, Christ Jesus.” It is the customary manner of Scripture so to express itself as we also read in the Gospel, “And we saw his glory—glory as of the only-begotten of the Father.” As he is there called only-begotten Son of God, so he is said to be man, and the fullness of humanity that was in him is not denied.

He had before said, "to come to the knowledge of the truth," implying that the world is not in the truth. Now he says, "that there is one God," that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, "One God"? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, "There is one God the Father, ...and one Lord Jesus Christ"; so also here "One" God, and "One" Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote "One" and "One." You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. "If He begat He also suffered." "For there is one God," he says, "and one Mediator between God and men, the Man Christ Jesus."

Christ Jesus, himself man, is the true Mediator, for, inasmuch as he took the “form of a slave,” he became “the Mediator between God and men.” In his character as God, he received sacrifices in union with the Father, with whom he is one God. Yet he chose, in his character as a slave, to be himself the sacrifice rather than to receive it, lest any one might take occasion to think that sacrifice could be rendered to a creature. Thus it is that he is both the Priest who offers and the Oblation that is offered.

But how are we reconciled unless what separates us and him is broken? For he says through the prophet, “The Lord’s ear is not dull, that it cannot hear, but your sins separate you and your God.” Therefore, because we are not reconciled unless what is in the middle has been removed and what should be in the middle has been put there—for there is a separating middle, but over against it is a reconciling mediator. The separating middle is sin. The reconciling mediator is the Lord Jesus Christ, “For there is one God and one mediator of God and man, the man Christ Jesus.” And so, in order that the separating wall which is sin may be taken away, that Mediator has come, and the Priest himself has become the sacrifice.

It was in order to make the mind able to advance more confidently toward the truth that Truth itself, the divine Son of God, put on humanity without putting off his divinity and built this firm path of faith so that man, by means of the God-Man, could find his way to man’s God. I speak of the “mediator between God and men, himself man, Christ Jesus.” For it is as man that he is the Mediator and as man that he is the way.

Hence we respond to this objection of theirs, which they propose from the gospel, in a way which allows no man to be so lacking in understanding that he thinks we are compelled by this text to believe and confess that the mediator between God and men, the man Christ Jesus, did not have a human soul. In the same way I inquire how they respond to objections so palpable as ours, whereby we show through countless places in the Gospel writings what was narrated of him by the Evangelists, namely, that he was found with feelings that are impossible without a soul.

Now, we could not be redeemed, even through “the one mediator between God and man, Man himself, Christ Jesus,” if he were not also God. For when Adam was made—being made an upright man—there was no need for a mediator. Once sin, however, had widely separated the human race from God, it was necessary for a mediator, who alone was born, lived and was put to death without sin, to reconcile us to God and provide even for our bodies a resurrection to life eternal—and all this in order that a man’s pride might be exposed and healed through God’s humility.

Who can so organize what he does as this man organized what he suffered? But the man, the Mediator of God and man, was the man about whom one reads that it was foretold, “And he is a man and who will know him?” For the men through whom these things happened did know the man of God. For he who was hidden as God was apparent as man. He who was apparent suffered these things. He who was hidden is the very same One who ordered these things. Therefore he saw that all the things were finished which were necessary to be done before he took the vinegar and delivered over his spirit.

There is one conciliator of peace, who joins in himself what has been in disjunction. Paul calls Christ man precisely because he is the Mediator, the one in whom human and divine natures are joined in friendship.

This refers to the perfect humanity by which salvation is wrought. The fact that Jesus shares a common humanity with us is the whole key to salvation.

For there were two lives, of which we knew one and did not know the other. One indeed is mortal, the other immortal; one of corruption, the other of incorruption; one of death, the other of resurrection. But the Mediator between God and men, the man Christ Jesus, came, took up the one, and showed forth the other. He endured the one by dying, and showed forth the other by rising again. If therefore He had promised us, who knew only mortal life, the resurrection of the flesh, and yet had not visibly displayed it, who would believe His promises? Therefore, having been made man, He appeared in the flesh, deigned to die by His own will, rose again by His own power, and showed by example what He promised us as a reward.

But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God.

For there is one God, and one mediator between God and men, the man Christ Jesus. For there is one God, and one mediator. Note that he did not say, Two, but, One and one, thus avoiding the multiplication of gods. Since the one who was to mediate was absent, to partake of both so that He could also mediate, the Son of God, the eternal Logos [ὁ προαιώνιος Λόγος], having become incarnate, came forth, existing from two natures, namely from divinity and humanity, and is understood and worshiped in one person after the union. For if the Only Begotten had appeared to us in bare divinity, creation would not have shown Him, where the sons of Israel were not able to see the face of Moses. But the phrase "One God" is not placed in opposition to the Son or the Spirit—far from it!—but against those who are not, called gods. It is asked why the Spirit is not mentioned. Because the discussion was about the Greeks. For concerning them is the phrase, "and to come to the knowledge of the truth." (1 Tim. 2:4) Among them there was polytheism, and he carefully guarded the economy of remembering the "Spirit," lest somehow he introduce the appearance of polytheism. Since he converses there with the faithful, he continually remembers Him, often even alone, not bringing to mind the Father and the Son. the man Christ Jesus. As He was man, so He was also God, indivisibly, inseparably.

We have heard from the Gospel reading [commenting on Lk 2:1-14], dearly beloved brothers, that when the Redeemer of the world, our Lord and God, Jesus Christ, was about to be born into the world, an edict went out from Caesar Augustus, who then held the highest place with respect to worldly reigns. The edict said that the entire world was to be enrolled. We must not suppose that this happened by chance, but we must understand that it was provided through a most certain divinely arranged plan of this same Redeemer of ours. And, indeed, just as in his divinity the Mediator between God and human beings foresaw the mother of whom he willed to be born when he should so will, so also in his humanity he chose the time when he wished for his nativity. Moreover, he himself granted that this time should be such as he willed, namely, that in a calm among the storm of wars a singular tranquillity of unusual peace should cover the whole world.

May attention to the economy of God which ministered to those of former times be reckoned by you as precious medicine for weak eyes. Let the memory of it stay with you at all times of the day. Meditate, apply your mind, and learn wisdom from it, that you may be able to receive into your soul with honor the memory of the greatness of God and find eternal life for yourself in Christ Jesus, the Mediator between God and mankind and the Uniter in his two natures.

Having said that God wants all to be saved, he confirms this by saying that it is precisely for this reason that He sent His Son as mediator, so that He might reconcile Him with mankind. Why, then, are not all saved? Because they do not want to be. And having said "one God," he says this not in contrast to the Son, but to idols. That the Son is God is clear from the fact that He is the mediator, since a mediator must partake of both sides between which He mediates. Therefore, since the Son is the mediator between God and men, He belongs to both sides, being God and man — one in two natures. Not God only, because He would not have been accepted by those for whom He was to be the mediator. And not man only, because He needed to converse with God. He did not speak explicitly about the divinity of Christ because polytheism prevailed at that time, lest they think that he too was introducing many gods. Even when "one" and "one" are said, one must not combine these words and say "two," but rather "one" and "one" — such is the caution of Scripture. For this reason he did not even mention the Spirit, so as not to appear a polytheist.

Then when he says, for there is one God, he proves what he had said with reasons. And he gives three proofs: one is on the side of God; another on the side of Christ as man; the third on the side of Christ's witnesses. He says, therefore: it is obvious that God wills all men to be saved, because for all men there is one God who saves: is he the God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also: for there is one God who justifies circumcision by faith and uncircumcision through faith (Rom 3:29). Then he gives the reason taken from the side of Christ as man, at and one mediator of God and men, the man Christ Jesus. First, he proves his intent; second, he proposes a sign, at who gave himself. He says, therefore: one mediator of God and men, the man Christ Jesus, and not of some men only, but of all; and this would not be true, unless he willed all men to be saved. And it can be said that Christ is a mediator who is like each of the extremes, namely, God and man, inasmuch as he is God and inasmuch as he is man; because a mediator should have something common to both extremes: and these are man and God. But because a mediator is distinct from both extremes, and the Son is not a different God from the Father, it is better to say that as man he is the mediator. Then he shares something in common to both extremes: for there are two things in God, namely, justice and immortality, whereas in man are injustice and mortality. Then there are two things intermediate: one in which there is justice and mortality; the other in which there is immortality and injustice. Both are intermediate; but the first is Christ, the second is the Devil. Consequently, the Devil is a medium which keeps the extremes apart, because by injustice he separates us from God's justice; but Christ is a medium which joins, because he is just and mortal, and by his death joins us to the God of justice: he is the propitiation for our sins (1 John 2:2); for some in an efficacious way, but for all in a sufficient way: because the price of his blood is sufficient for the salvation of all, but because of obstacles it does not take effect in any but the elect.

Prayer, supplication, and thanksgiving, must be made for all men; because God will that all should be saved, Ti1 2:1-4. There is but one God and one Mediator, Ti1 2:5-7. How men should pray, Ti1 2:8. How women should adorn themselves, Ti1 2:9, Ti1 2:10. They are not suffered to teach, nor to nor to usurp authority over men, Ti1 2:11-14. How they may expect to be saved in child-bearing, Ti1 2:15.

There is one God - Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all. And one mediator - The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.

PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (Ti1 2:1-15) therefore--taking up again the general subject of the Epistle in continuation (Ti2 2:1). "What I have therefore to say to thee by way of a charge (Ti1 1:3, Ti1 1:18), is," &c. that, first of all . . . be made--ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is . . . As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare Ti1 1:20) God's name by "speaking evil of dignities" (Ti1 6:1; Pe2 2:10; Jde 1:8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [OLSHAUSEN]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (Ti1 2:4-6). supplications--a term implying the suppliant's sense of need, and of his own insufficiency. prayers--implying devotion. intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Rom 3:30; Gal 3:20); therefore all are to be prayed for. Ti1 2:4 is proved from Ti1 2:5; Ti1 2:1, from Ti1 2:4. The one God is common to all (Isa 45:22; Act 17:26). The one Mediator is mediator between God and all men potentially (Rom 3:29; Eph 4:5-6; Heb 8:6; Heb 9:15; Heb 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between . . . While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [BENGEL]. the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Rom 5:15; Co1 8:6; Co2 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Isa 50:4; Heb 2:14; Heb 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Num 14:13-19, and Deu. 9:1-29); of Abraham for Abimelech (Gen 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, Ti1 3:16 asserts that He was also God.