ΟΥ̓͂Ν. As in 2 Timothy 2:1, so here, οὖν marks the transition from the general charge to the particular injunctions. ΠΡΩ͂ΤΟΝ ΠΆΝΤΩΝ. The expression does not occur again in N.T.; it does not merely denote the order of time, but the order of dignity. The directions which follow relate to public prayer... [ Continue Reading ]
ὙΠῈΡ ΒΑΣΙΛἙΩΝ, ‘_for kings_’; not ‘for _the_ kings,’ as Baur interpreted, finding here a reason for placing the Epistle in the time of the Antonines, when two emperors shared the throne. The practice, commendable at all times and not without parallel in Jewish history (see Ezra 6:10 and Josephus, _B... [ Continue Reading ]
Rec. text with אcD2GKLP, and all (except the Egyptian) versions add γὰρ after τοῦτο. It is omitted by א*A and was apparently introduced solely to emphasise the connexion between 1 Timothy 2:2 and 1 Timothy 2:3. 3. ΤΟΥ͂ΤΟ ΚΑΛῸΝ ΚΑἹ Κ.Τ.Λ. _This is good and acceptable in the sight of God our Saviour_.... [ Continue Reading ]
3, 4. REASONS FOR THE FOREGOING DIRECTION TO PRAY FOR ALL MEN... [ Continue Reading ]
ὍΣ ΠΆΝΤΑΣ Κ.Τ.Λ. _whose will it is_ &c. ὅς is equivalent to _quippe qui_, and introduces a clause explanatory of what has preceded. θέλει, not βούλεται, is the word used; not a single Divine volition, but the general purpose of God, antecedent to man’s use of His grace, is here in the Apostle’s thou... [ Continue Reading ]
FURTHER REASONS FOR THE DOCTRINE THAT ALL MEN COME WITHIN THE SCOPE OF GOD’S SAVING PURPOSE These are threefold, (i.) the Unity of God, (ii.) the Incarnation, and (iii.) the Atonement of Christ. To take them in order: (i.) 5. ΕἾΣ ΓᾺΡ ΘΕΌΣ, _for God is one_. This is connected immediately with 1 Timot... [ Continue Reading ]
Rec. text with א*D2cKL adds ἐν Χριστῷ after λέγω; this is plainly a gloss introduced from Romans 9:1, and is omitted by אcAD2*GP and all early versions. 7. ΕἸΣ Ὅ. sc. μαρτύριον. ἘΤΈΘΗΝ. The Apostle’s ministry was not self-chosen. Cp. ch. 1 Timothy 1:12, θέμενος εἰς διακονίαν; the entire clause is r... [ Continue Reading ]
ΔΙΑΛΟΓΙΣΜΟΥ͂. So א*AD2KLP d f m and the received text; the plural διαλογισμῶν (used everywhere else in N.T. except Luke 9:46-47) is supported by אcGg and the Syriac versions, and is preferred by Westcott and Hort, who put διαλογισμοῦ in their margin. 8. (_a_) THE DUTY OF MEN 8. ΒΟΎΛΟΜΑΙ ΟΥ̓͂Ν. βού... [ Continue Reading ]
ii. FURTHER DIRECTIONS AS TO THE DEMEANOUR AT PUBLIC WORSHIP OF (_a_) MEN, (_b_) WOMEN... [ Continue Reading ]
Rec. text is ὡσαύτως καὶ τὰς γυναῖκας. τάς (added in D2bcKL) and most cursives) is omitted by אAD2*GP. καί is found in אcD2GKL and all the versions, but א*AP omit it. Westcott and Hort read ὡσαύτως γυναῖκας. ΚΟΣΜΊΩΙ. So the bulk of authorities; but κοσμίως is found in אcD2*G and is given a place in... [ Continue Reading ]
(_b_) THE CONDUCT OF WOMEN IN THE CHRISTIAN ASSEMBLY... [ Continue Reading ]
The adornment is to be διʼ ἔργων�. This is certainly the true construction; ὅ πρέπει … θεοσέβειαν is parenthetical. The stress laid on ‘good works’ all through the Pastoral Epistles is very remarkable; no other Epistles of St Paul lay at all the same emphasis on right living, as the index to right b... [ Continue Reading ]
ΓΥΝῊ ἘΝ ἩΣΥΧΊΑΙ ΜΑΝΘΑΝΈΤΩ. We should observe the close parallelism in thought between these directions and those laid down in 1 Corinthians 14:34-35 : αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν. ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. εἰ δέ τι μανθάνειν θέλουσιν... [ Continue Reading ]
ΔΙΔΆΣΚΕΙΝ ΔῈ ΓΥΝΑΙΚΊ. γυναικὶ δὲ διδάσκειν is the order in KL and most cursives; text אAD2GP. 12. ΔΙΔΆΣΚΕΙΝ ΔῈ ΓΥΝΑΙΚῚ ΟΥ̓Κ ἘΠΙΤΡΈΠΩ. A woman is to _learn_; she is not permitted to _teach_ in the public assembly of Christians. The renewal of the prohibition at the Fourth Council of Carthage in 398... [ Continue Reading ]
ἈΔᾺΜ ΓᾺΡ ΠΡΩ͂ΤΟΣ ἘΠΛΆΣΘΗ, ΕἾΤΑ ΕΥ̓́Α. There is a somewhat similar argument in 1 Corinthians 11:9, which see. That Adam was created first implies a certain superiority; such at least seems to be the Apostle’s thought. The word πλάσσειν is specifically used for the creation of man; see e.g. Genesis 2... [ Continue Reading ]
13, 14. FROM THE HISTORY OF HUMAN ORIGINS TWO REASONS ARE ASSIGNED FOR THE PROHIBITION TO WOMEN TO TEACH AND EXERCISE AUTHORITY OVER MEN (i.) The first of these is derived from the _order of creation_.... [ Continue Reading ]
ἘΞΑΠΑΤΗΘΕΙ͂ΣΑ. So א*AD2*GP. Rec. text has ἀπατηθεῖσα, following אcD2bcKL and most cursives; this is obviously a correction of the text suggested by the simple verb ἠπατήθη, in the first clause of the verse. 14. ἈΔᾺΜ ΟΥ̓Κ ἨΠΑΤΉΘΗ. What Adam did, he did of his own choice and with open eyes. On the ot... [ Continue Reading ]
ΣΩΘΉΣΕΤΑΙ Κ.Τ.Λ. The connexion of thought is as follows. The woman fell into transgression, and the judgement pronounced on her for all time was ἐν λύπαις τέξῃ τέκνα (Genesis 3:16): the fulfilment of her proper duty shall be accompanied with pain. But yet shall she be safely brought through her τεκν... [ Continue Reading ]