1 Timothy 2:6 Коментар

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.

Whereunto I am ordained a preacher, and an apostle,.... He was ordained or appointed to be a preacher of the Gospel from all eternity, and was separated or set apart unto it in time, and was put into the ministry of it by Christ himself, and was not a common or ordinary preacher of the word, but an apostle, an extraordinary officer in the Gospel church. I speak the truth in Christ, and lie not; which are a sort of an oath, or an appeal to Christ the omniscient God, for the truth of what he said, concerning his ordination to the Gospel; see a like phrase in Rom 9:1. The phrase, "in Christ", is left out in the Alexandrian copy, and in three of Beza's ancient copies, and in some others, and in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions; a teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision, or which was to be preached to the uncircumcised Gentiles, was committed to this apostle; and his work and ministry lay among them, and therefore he is called the apostle of the Gentiles: and so he was in faith and verity; which may regard the subject matter of his teachings and ministry; it was the faith and truth of the Gospel, even the whole of it, the faith which was once delivered to the saints, and the truth as it is in Jesus; or else the character of the apostle, as a teacher, that he was a true and faithful one, who with all integrity and veracity, fully and faithfully preached the Gospel; and since he was appointed a teacher of it to the Gentiles, this is another argument why they, as well as the Jews, should be prayed for.

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, "Forgive, and it shall be forgiven unto you." Give no occasion to the Gentiles, lest "by means of a few foolish men the word and doctrine [of Christ.] be blasphemed." For says the prophet, as in the person of God, "Woe to him by whom my name is blasphemed among the Gentiles."

Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a "Testimony," he says; for He came, it is meant, "to bear witness to the truth" of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. "For I came," He saith, "in my Father's name." And again, "No man hath seen God at any time." And again, "That they might know Thee, the only true God." And, "God is a Spirit." And He bore witness even to the death. But this, "in due time," means, In the fittest time. "He gave himself a ransom," he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means "ransom"? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ.

Do not wonder that the whole world was redeemed, for it was no mere man but the Only-begotten Son of God who died for it. The sin of one man, Adam, availed to bring death to the world; if by one man’s offense death reigned for the world, why should not life reign all the more “from the justice of the one?” If Adam and Eve were cast out of paradise because of the tree from which they ate, should not believers more easily enter into paradise because of the Tree of Jesus? If the first man, fashioned out of the earth, brought universal death, shall not he who fashioned him, being the Life, bring everlasting life? If Phinees by his zeal in slaying the evildoer appeased the wrath of God, shall not Jesus, who slew no other, but “gave himself a ransom for all,” take away God’s wrath against man?

who gave himself as a ransom for all, the testimony given at the proper time. who gave himself as a ransom for all, and of the Greeks. Therefore, he died for all, but you do not endure to pray? Note then the phrase, "who gave himself." For this is against the Arians, who say that he was delivered up unwillingly. But what is the price of redemption? Nature was unwilling to perish, but Jesus gave Himself for it. the testimony. That is, through the testimony the Son became a ransom. The interpreter now says this means that the testimony is called a ransom, that is, the passion. For He came to bear witness to the truth. He testified by what He did, that He Himself is Christ, the Son of God, even to death. For He also revealed the Father, and introduced the true doctrine and the true and angelic life, given at the proper time, He says. That is, when people were suitably disposed toward faith. Thus Clement of Alexandria in the seventh "Hypotyposes." at the proper time. Through the testimony, he gave himself, he says, as a ransom. Through the testimony, that is, through the passion (for in it he bears witness to the goodness of the Father that he gave both himself and the Son. But they did not cease their hostility toward him, but even crucified the Son. And that he wishes to fulfill the promises to them, but they do not want it), in proper time, he says, having been prefigured and predestined by the holy and blessed Trinity.

And for the Gentiles. Truly He died for all — will you then not agree to pray for them? Pay attention to the expression: "who gave Himself." This is against the Arians, who said that He was given up against His will. What does "ransom" mean? Creation was bound to perish, but He gave Himself for it. That is, through the witness the Son became a redemption. Or, explaining this, the apostle now says: by redemption I mean the witness, that is, His suffering. For He came to witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life.

Above, he said that God wills that all men be saved, and he proved this on the side of God, who is one for all men; and on the part of Christ, who is the one mediator. Now he proves it from testimony: first, of other witnesses; second, of himself, at to which I am appointed. He says, therefore: who gave himself a redemption for all. But did it suddenly come to God's mind, who had chosen to save the Jews alone, also to save the whole world? He rejects this when he says that his testimony is in due times. As if to say: this law is not something sudden, but something attested to from of old by the law and by the prophets: you are my witnesses (Isa 44:8); to whom all the prophets give testimony (Acts 10:43). It has been confirmed, namely, by its fulfillment through the showing forth of signs and the preaching of the apostles in due times, i.e., when these things were predetermined to occur: all things have their season (Eccl 3:1). Or the testimony of the apostles has been confirmed at the appointed time: you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

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.

Who gave himself a ransom - The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, Ti1 2:5), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim. To be testified in due time - The original words, το μαρτυριον καιροις ιδιοις, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which Calmet translates: Rendant ainsi temoignage au tems marqu; "Thus rendering testimony at the appointed time." Dr. Macknight thus: Of which the testimony is in its proper season. Wakefield thus: "That testimony reserved to its proper time" Rosenmullen: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in Co1 1:6; Co1 2:1, etc. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. "The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.

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.

gave himself-- (Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Phi 2:5-8). ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Lev 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mat 20:28; Eph 1:7; Pe1 1:18-19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution. for all--Greek, "in behalf of all": not merely for a privileged few; compare Ti1 2:1 : the argument for praying in behalf of all is given here. to be testified--Greek, "the testimony (that which was to be testified of, Jo1 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (Ti1 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] (Co1 1:6; Co1 2:1; Th2 1:10).