The Apostle especially urged intercessory prayer, because it meant so much to himself. Three different words are used of prayer, because there are so many ways of approaching God. It is our duty to pray for those in authority, and to seek after a calm and quiet life in all godliness and gravity. It was most important that Christians should not be suspected of revolutionary designs or civic turbulence. If they had to suffer, it must be only on account of their religious faith. The solidarity of our race is the reason for our wide-embracing supplications. The whole race is one in the creation of God and the ransom of Christ; we are therefore one with all men, and should express in prayer the common sins and sorrows of mankind.
The men were bidden to lead in public prayer, and to see that the hands they uplifted were clean, while the women joined quietly after the Eastern fashion. There was nothing revolutionary in Paul's teaching. He was content, in minor matters, to conform to the usages of his age, though promulgating doctrines which would ultimately revolutionize the position of womanhood. A holy married life, with the bearing and training of children, is, as a rule, the appointed path for woman, and this will lead to their salvation through faith in the Holy One who was born in Bethlehem. [source]
Chapter Summary: 1 Timothy 2
1Instruction to pray and give thanks 9How women should be attired 12They are not permitted to teach 15They shall be saved if they continue in faith
Greek Commentary for 1 Timothy 2:6
A ransom for all [αντιλυτρον υπερ παντων] “A reminiscence of the Lord‘s own saying” (Lock) in Matthew 20:28 (Mark 10:45) where we have λυτρον αντι πολλων lutron anti pollōn In the papyri υπερ huper is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντι Anti has more the idea of exchange and αντιλυτρον υπερ antilutron huper combines both ideas. Λυτρον Lutron is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον antilutron with the saying of Christ in mind (only one MS. of Psalm 48:9 and Orph. Litt. 588). See note on Galatians 1:4 “who gave himself for our sins.” [source]
The testimony [το μαρτυριον] Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον to adunaton in Romans 8:3. In its own times (καιροις ιδιοις kairois idiois). Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
In its own times [καιροις ιδιοις] Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
Ransom [ἀντίλυτρον] N.T.oolxx. oClass. Λύτρον ransom Matthew 20:28; Mark 10:45, applied to Christ's life given for many. But neither this nor any of its kindred words is used by Paul. He uses ἀπολύτρωσις, but that means the act not the means of redemption. [source]
For all [ὑπὲρ] Ὑπὲρ does not mean instead of ( ἀντὶ ). See on Romans 5:6. Any idea of exchange or substitution which may be implied, resides in ἀντίλυτρον ; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement. [source]
To be testified in due time [τὸ μαρτύριον καιροῖς ἰδίοις] Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Reverse Greek Commentary Search for 1 Timothy 2:6
Mark 3:14Whom he also named apostles [hous kai apostolous ōnomasen)] Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Luke 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary It is applied also to Paul on a par with the twelve (Galatians 1:1,Galatians 1:11., etc.) and also to Barnabas (Acts 14:14), and perhaps also to Timothy and Silas (1 Timothy 2:6.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce‘s The Training of the Twelve. The very word ινα ωσιν μετ αυτου apostolos is from και ινα αποστελληι αυτους apostellō There were two purposes in sending them forth expressed by two infinitives, one to preach This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other. [source]
Acts 19:31Being his friends [οντες αυτωι πιλοι] Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25,Acts 9:30; Acts 17:10,Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Acts 19:31Not to adventure himself [] ” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25,Acts 9:30; Acts 17:10,Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Galatians 1:4Gave himself for our sins [] Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins ( περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ onbehalf of. The general preposition, however, may include the special. [source]
Galatians 6:9In due season [μη εκλυομενοι] Locative case, “at its proper season” (harvest time). Cf. 1 Timothy 2:6; 1 Timothy 6:15 (plural). If we faint not (μη mē ekluomenoi). Present passive participle (conditional) with εκλυω mē Cf. ενκακωμεν ekluō old verb to loosen out. Literally, “not loosened out,” relaxed, exhausted as a result of giving in to evil (enkakōmen). [source]
Ephesians 1:18Having the eyes of your heart enlightened [πεπωτισμενους τους οπταλμους της καρδιας υμων] A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους pephōtismenous being changed from the dative υμιν humin (to you) to the accusative because of the following infinitive like εκλεχαμενους eklexamenous (Acts 15:22) after αποστολοις apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη dōiē a loose expansion of πνευμα pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους tous ophthalmous not with υμιν humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους tous ophthalmous is the accusative retained after the passive participle. [source]
1 Timothy 6:15In his times [καιροῖς ἰδίοις] Better, his own seasons, or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1 Timothy 2:6. [source]
1 Timothy 6:15In its own times [καιροις ιδιοις] Locative case. May be “in his own times.” See note on 1 Timothy 2:6. Clearly not for us to figure out. [source]
Titus 3:4Love [φιλανθρωπία] Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1,1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
Greek Commentary for 1 Timothy 2:6
“A reminiscence of the Lord‘s own saying” (Lock) in Matthew 20:28 (Mark 10:45) where we have λυτρον αντι πολλων lutron anti pollōn In the papyri υπερ huper is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. Αντι Anti has more the idea of exchange and αντιλυτρον υπερ antilutron huper combines both ideas. Λυτρον Lutron is the common word for ransom for a slave or a prisoner. Paul may have coined αντιλυτρον antilutron with the saying of Christ in mind (only one MS. of Psalm 48:9 and Orph. Litt. 588). See note on Galatians 1:4 “who gave himself for our sins.” [source]
Either the nominative absolute or the accusative absolute in apposition to the preceding clause like το αδυνατον to adunaton in Romans 8:3. In its own times (καιροις ιδιοις kairois idiois). Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
Locative case as in 1 Timothy 6:15; Titus 1:3. See note on Galatians 6:9 for “due season.” There is no predicate or participle here, “the testimony in its due seasons” (plural). [source]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
N.T.oolxx. oClass. Λύτρον ransom Matthew 20:28; Mark 10:45, applied to Christ's life given for many. But neither this nor any of its kindred words is used by Paul. He uses ἀπολύτρωσις, but that means the act not the means of redemption. [source]
Ὑπὲρ does not mean instead of ( ἀντὶ ). See on Romans 5:6. Any idea of exchange or substitution which may be implied, resides in ἀντίλυτρον ; but it is pressing that unique word too far to find in it the announcement of a substitutional atonement. [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Reverse Greek Commentary Search for 1 Timothy 2:6
Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Luke 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary It is applied also to Paul on a par with the twelve (Galatians 1:1, Galatians 1:11., etc.) and also to Barnabas (Acts 14:14), and perhaps also to Timothy and Silas (1 Timothy 2:6.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce‘s The Training of the Twelve. The very word ινα ωσιν μετ αυτου apostolos is from και ινα αποστελληι αυτους apostellō There were two purposes in sending them forth expressed by two infinitives, one to preach This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other. [source]
Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. “It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions” (Furneaux). Besought him (παρεκαλουν αυτον parekaloun auton). Imperfect active, showing that the messengers sent had to insist over Paul‘s protest. “Not to adventure himself” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
” It was a hazard, a rash adventure “to give himself” (second aorist active infinitive of διδωμι didōmi). Just this sense of “adventure” with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians 1:4; 1 Timothy 2:6; Titus 2:14). It is not the first time that friends had rescued Paul from peril (Acts 9:25, Acts 9:30; Acts 17:10, Acts 17:14). The theatre was no place for Paul. It meant certain death. [source]
Comp. Matthew 20:28; Ephesians 5:25; 1 Timothy 2:6; Titus 2:14. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins ( περὶ ) expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by ὑπὲρ onbehalf of. The general preposition, however, may include the special. [source]
Locative case, “at its proper season” (harvest time). Cf. 1 Timothy 2:6; 1 Timothy 6:15 (plural). If we faint not (μη mē ekluomenoi). Present passive participle (conditional) with εκλυω mē Cf. ενκακωμεν ekluō old verb to loosen out. Literally, “not loosened out,” relaxed, exhausted as a result of giving in to evil (enkakōmen). [source]
A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους pephōtismenous being changed from the dative υμιν humin (to you) to the accusative because of the following infinitive like εκλεχαμενους eklexamenous (Acts 15:22) after αποστολοις apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη dōiē a loose expansion of πνευμα pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους tous ophthalmous not with υμιν humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους tous ophthalmous is the accusative retained after the passive participle. [source]
Better, his own seasons, or its own seasons. Either the seasons proper to the appearing, or the seasons which God shall see fit to select. See on 1 Timothy 2:6. [source]
The testimony of Jesus in his self-surrender (1 Timothy 2:6). See εις ο eis ho in 2 Timothy 1:11. [source]
Locative case. May be “in his own times.” See note on 1 Timothy 2:6. Clearly not for us to figure out. [source]
See on 1 Timothy 2:6. [source]
Locative case. See note on 1 Timothy 2:6; 1 Timothy 6:15. [source]
Paul‘s great doctrine (Galatians 1:4; Galatians 2:20; 1 Timothy 2:6). [source]
Better, in his (or its ) own seasons. See on 1 Timothy 2:6. [source]
See on 1 Timothy 2:6, and comp. Galatians 1:4. Ὑπὲρ onbehalf of; not instead of. [source]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]