In the first place, let me remind you that the Church's public prayers must be made expressly for all men, from the Emperor downwards. This care for all becomes those who know that they are children of a Father who wishes the best for all His children. He is one and the same to all, and the salvatio... [ Continue Reading ]
παρακαλῶ οὖν : This is resumptive of, and a further development of the παραγγελία of 1 Timothy 1:18. See reff. St. Paul here at last begins the subject matter of the letter. The object of παρακαλῶ is not expressed; it is the Church, through Timothy. πρῶτον πάντων is to be connected with παρακαλῶ :... [ Continue Reading ]
ὑπὲρ βασιλέων : Prayer for all men must be given intensity and directness by analysis into prayer for each and every sort and condition of men. St. Paul begins such an analytical enumeration with _kings and all that are in high place_; but he does not proceed with it. This 1 Timothy 2:2 is in fact a... [ Continue Reading ]
τοῦτο : _i.e._, prayer for all men. καλόν : not to be joined with ἐνώπιον, but taken by itself, as in reff. See note on 1 Timothy 1:18. ἀπόδεκτον ἐνώπιον τοῦ θεοῦ occurs again, 1 Timothy 5:4. _Prayer for all men approves itself to the natural conscience, and it is also in accordance with the reveal... [ Continue Reading ]
“The grace of God hath appeared, bringing salvation to all men” (Titus 2:11) as was foreshadowed in the O.T.; _e.g_. Psalms 67:2, “Thy saving health among all nations”. God is, so far as His inclination or will is concerned, “the Saviour of all men,” but actually, so far as we can affirm with certai... [ Continue Reading ]
This emphatic statement as to the unity of the Godhead is suggested by the singular σωτῆρος just preceding. The εἷς neither affirms nor denies anything as to the complexity of the nature of the Godhead; it has no bearing on the Christian doctrine of the Trinity; it simply is intended to emphasise th... [ Continue Reading ]
ὁ δοὺς ἑαυτόν : The Evangelists record our Lord's own declarations that His death was a spontaneous and voluntary sacrifice on His part, Matthew 20:28 = Mark 10:45, δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. _Cf._ John 10:18; and St. Paul affirms it, Galatians 1:4, τοῦ δόντος έαυτὸν ὑπὲρ τῶν ἁμαρτιῶ... [ Continue Reading ]
εἰς ὃ : scil. τὸ μαρτύριον, or τὸ εὐαγγέλιον, as in the parallel passage, 2 Timothy 1:11. The phrase εἰς ὃ ἐτέθην ἐγὼ κῆρυξ κ. ἀπόστολος [καὶ] διδάσκαλος is repeated in 2 Timothy 1:11, as ἀλήθειαν … ψεύδομαι occurs again Romans 9:1; but there we have the significant addition [λέγω] ἐν Χριστῷ. For si... [ Continue Reading ]
βούλομαι οὖν : οὖν is resumptive of the general topic of public worship from which the writer has digressed in 1 Timothy 2:3-7. βούλομαι οὖν is found again in 1 Timothy 5:14. In both places, βούλομαι has the force of a practical direction issued after deliberation. See also reff. On the contrary, θέ... [ Continue Reading ]
_to 1 Timothy 3:1_ _a_. The ministers of public prayer must be the men of the congregation, not the women. A woman's positive duty is to make herself conspicuous by good works, not by personal display. Her place in relation to man is one of subordination. This is one of the lessons of the inspired n... [ Continue Reading ]
Having assigned to the men the prominent duties of the Church, St. Paul proceeds to render impossible any misconception of his views on this subject by forbidding women to teach in public. But he begins by emphasising what is their characteristic and proper glory, the beauty of personality which res... [ Continue Reading ]
ἀλλʼ ὃ πρέπει : It has been assumed above that διʼ ἔργων ἀγαθῶν is to be connected with κοσμεῖν. In this case ὃ πρέπει θεοσέβειαν is a parenthetical clause in apposition to the sentence. It is, however, possible, though not so natural, to connect διʼ ἔργων ἀγαθῶν with ἐπαγγ. θεοσ. So Vulg., _promitt... [ Continue Reading ]
_sqq_. With these directions compare those in 1 Corinthians 14:33-35. ἐν πάσῃ ὑποταγῇ : _with complete subjection_ [to their husbands]. _Cf._ Titus 2:5.... [ Continue Reading ]
διδάσκειν : This refers of course only to public teaching, or to a wife's teaching her husband. In Titus 2:3 St. Paul indicates the natural sphere for woman's teaching. In 1 Cor. women are forbidden λαλεῖν in the Church. The choice of terms is appropriate in each case. αὐθεντεῖν ἀνδρός : _dominari... [ Continue Reading ]
It would not be fair to say that St. Paul's judgment about the relative functions of men and women in the church depended on his belief as to the historicity of the Biblical story of the Creation. He certainly uses this account in support of his conclusions; yet supposing the literal truth of the ea... [ Continue Reading ]
ἡ δὲ γυνή : St. Paul says ἡ γυνή rather than Εὕα, emphasing the sex rather than the individual, because he desires to gives the incident its general application, especially in view of what follows. So Chrys. ἐξαπατηθεῖσα : It is doubtful if we are entitled to render this, as Ell. does, _being comple... [ Continue Reading ]
σωθήσεται δὲ διὰ τῆς τεκνογονίας : The penalty for transgression, so far as woman is concerned, was expressed in the words, “I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children” (Genesis 3:16). But just as in the case of man, the world being as it is, the... [ Continue Reading ]