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href="../1_timothy/2-5.htm" title="1 Timothy 2:5">◄</a> 1 Timothy 2:6 <a href="../1_timothy/2-7.htm" title="1 Timothy 2:7">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Who gave himself a ransom for all, to be testified in due time.</div><div id="jump">Jump to: <a href="/commentaries/alford/1_timothy/2.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/1_timothy/2.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/1_timothy/2.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/1_timothy/2.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/1_timothy/2.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/1_timothy/2.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/1_timothy/2.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/1_timothy/2.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/1_timothy/2.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/1_timothy/2.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/1_timothy/2.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/1_timothy/2.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/1_timothy/2.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/1_timothy/2.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/1_timothy/2.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/1_timothy/2.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/1_timothy/2.htm" title="Gill's Bible Exposition">Gill</a> • <a 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href="/commentaries/mhc/1_timothy/2.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/1_timothy/2.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/1_timothy/2.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/1_timothy/2.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/1_timothy/2.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/1_timothy/2.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/1_timothy/2.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/1_timothy/2.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/1_timothy/2.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/1_timothy/2.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/1_timothy/2.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/1_timothy/2.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/1_timothy/2.htm">Ellicott's Commentary for English Readers</a></div>(6) <span class= "bld">Who gave himself a ransom for all.</span>—The declaration (of <a href="/1_timothy/2-5.htm" title="For there is one God, and one mediator between God and men, the man Christ Jesus;">1Timothy 2:5</a>) that there was one God for fallen man would have been scarcely a joyful proclamation had it not been immediately followed by the announcement that between that one God and sinning man there was a mediator, Now (in <a href="/1_timothy/2-6.htm" title="Who gave himself a ransom for all, to be testified in due time.">1Timothy 2:6</a>) we have in a few words the inspired description of the manner in which the Mediator performed His office and work; of His own free sovereign will; He yielded up Himself to death as the price of the redemption of all mankind—His life in exchange for their forfeited lives.<p>St. Paul’s teaching here is very definite, and is utterly irreconcilable with much of the popular (so-called) theology of the day, which rejects this great Christian doctrine, so clearly taught here by St. Paul, of a “<span class= "ital">satisfactio vicaria.”</span> This teaching asserts, that without pleading the death of Christ, we may, if we please, approach and find access to the Father, and such teaching as this passage shows is irreconcilable with gospel truth.<p><span class= "bld">To be testified in due time.</span>—Better rendered, “<span class= "ital">witness of which was to be borne in its own times.</span> The meaning of the words is,” Jesus Christ in the eternal counsels, gave Himself to death as the price of the redemption of fallen man; at the appointed and fitting season He endured this death—this death was the witness to the truth of the tremendous offering made in the counsels of the eternal and ever-blessed Trinity. So St. Chrysostom, who asserts that “the witness to be borne” was given in the death and suffering of the Lord.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/1_timothy/2.htm">Matthew Henry's Concise Commentary</a></div>2:1-7 The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/1_timothy/2.htm">Barnes' Notes on the Bible</a></div>Who gave himself a ransom for all - This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all, and that the fact that he died for all is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this in relation to any of the race, is proof in relation to all. On the meaning of the phrase "he gave himself a ransom," see the <a href="/matthew/20-28.htm">Matthew 20:28</a> note; <a href="/romans/3-25.htm">Romans 3:25</a> note; on the fact that it was for "all," see the notes on <a href="/2_corinthians/5-14.htm">2 Corinthians 5:14</a>.<p>See also the Supp. note on the same passage.<p>To be testified in due time - Margin, "a testimony." The Greek is, "the testimony in its own times," or in proper times - τὸ μαρτύριον καιροῖς ἰδίοις to marturion kairois idiois. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that "the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world;" see Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind - for Jews and Gentiles; for all classes and conditions of people alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to pagans as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all people, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all; compare <a href="/romans/5-6.htm">Romans 5:6</a> note, and <a href="/galatians/4-4.htm">Galatians 4:4</a> note. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/1_timothy/2.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>6. gave himself—(Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8).<p>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. Le 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 (Mt 20:28; Eph 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.<p>for all—Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here.<p>to be testified—Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 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] (1Co 1:6; 2:1; 2Th 1:10).<div class="vheading2"><a href="/commentaries/poole/1_timothy/2.htm">Matthew Poole's Commentary</a></div> ’ Antilutron, the word here translated <span class="bld">ransom, </span> is very emphatical; it signifies the exchanging of condition with another, the laying down of one’s life to save another’s. This our Saviour has done for us. The Scripture discovers to us, that <span class="ital">by nature we are the children of wrath, </span> and guilty of many rebellious sins, and devoted to eternal death: being in this deplorable state, the Son of God, moved by his Divine love, undertook our restoring to the favour of God; and voluntarily endured the punishment due to our sins, and gave his most precious blood and life the price of our redemption, <span class="bld"><a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a></span>. If it be objected: How is it consistent with Christ giving <span class="p"><br /><br /></span><span class="bld">himself a ransom for all, </span> that so many perish in their sins? The answer is clear: We must distinguish between the sufficiency of his ransom and the efficacy of it; he paid a ransom worthy to obtain the salvation of all men, and has done whatever was requisite to reconcile God, and make men capable of salvation; but only those who by a lively faith depend upon him, and obey him, are actual partakers of salvation: that is, no person but may be saved in believing; and if men perish, it is not from a defect of righteousness in the Mediator, but from the love of their lusts, and their obstinate rejecting their own mercies. And it is unjust that the glory of his Divine compassion and love should be obscured or lessened for their ungrateful neglect of it. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/1_timothy/2.htm">Gill's Exposition of the Entire Bible</a></div>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 <a href="/matthew/20-28.htm">Matthew 20:28</a> 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: <p>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. <p>(y) Sepher Shorash. rad. (z) Misna Sanhedrin, c. 2. sect. 1.((a) Jarchi & Bartenona in ib. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/1_timothy/2.htm">Geneva Study Bible</a></div><span class="cverse2">Who gave himself a ransom for all, <span class="cverse3">{5}</span> to be testified in due time.</span><p>(5) A confirmation, because even to the Gentiles is the secret of salvation now revealed and made manifest, the apostle himself being appointed for this office, which he faithfully and sincerely executes.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/1_timothy/2.htm">Meyer's NT Commentary</a></div><a href="/1_timothy/2-6.htm" title="Who gave himself a ransom for all, to be testified in due time.">1 Timothy 2:6</a>. <span class="greekheb">Ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων</span>] The word <span class="greekheb">ἀντίλυτρον</span>, which occurs only here, is synonymous with <span class="greekheb">ἀντάλλαγμα</span> in <a href="/matthew/16-26.htm" title="For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?">Matthew 16:26</a>; it is distinguished from the simple <span class="greekheb">λύτρον</span>, as Matthies rightly remarks, only in this, that the preposition makes the idea of exchange still more emphatic. According to the usage of the N. T., there can be no doubt that the apostle here alludes to Christ’s reconciling death; comp., besides <a href="/titus/2-14.htm" title="Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.">Titus 2:14</a>, <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>, etc., especially <a href="/context/1_peter/1-18.htm" title="For as much as you know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;...">1 Peter 1:18-19</a>, where the <span class="greekheb">τίμιον αἷμα</span> is mentioned as the means by which we are redeemed. The expression <span class="greekheb">δοὺς ἑαυτόν</span> has here—where <span class="greekheb">ἀντίλυτρον</span> is added by way of apposition to <span class="greekheb">ἑαυτόν</span> (as in <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>, <span class="greekheb">λύτρον</span> is in apposition to <span class="greekheb">τὴν ψυχὴν αὐτοῦ</span>)—the emphatic meaning of self-surrender to death, as in <a href="/titus/2-14.htm" title="Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.">Titus 2:14</a>, <a href="/galatians/1-4.htm" title="Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:">Galatians 1:4</a> (comp. also in <a href="/john/6-51.htm" title="I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.">John 6:51</a>, <span class="greekheb">ἣν</span> [<span class="greekheb">τὴν σάρκα μου</span>] <span class="greekheb">δώσω</span>, which, indeed, is uncertain critically), where <span class="greekheb">δοὺς ἑαυτόν</span> has the same meaning as <span class="greekheb">παραδοὺς ἑαυτόν</span> in <a href="/galatians/2-20.htm" title="I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.">Galatians 2:20</a>; <a href="/ephesians/5-25.htm" title="Husbands, love your wives, even as Christ also loved the church, and gave himself for it;">Ephesians 5:25</a> (comp., too, <a href="/romans/8-32.htm" title="He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?">Romans 8:32</a>). He gave Himself as a ransom by giving Himself up to death. The thought on which it is based is this: men were held <span class="greekheb">ἐν τῇ ἐξουσίᾳ τοῦ σκότους</span> (<a href="/colossians/1-13.htm" title=" Who has delivered us from the power of darkness, and has translated us into the kingdom of his dear Son:">Colossians 1:13</a>); from this they could not free themselves (<span class="greekheb">τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὑτοῦ</span>, <a href="/matthew/16-26.htm" title="For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?">Matthew 16:26</a>); Christ therefore gave the <span class="greekheb">ἀντίλυτρον</span> necessary to free them; this ransom is <span class="ital">Himself</span> (<span class="greekheb">δοὺς ἑαυτόν</span>), <span class="ital">i.e.</span> His life: <span class="greekheb">τὴν ψυχὴν αὐτοῦ</span>, <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>; so that by this, <span class="greekheb">σωτηρία</span> is purchased for them. This, however, was done for the benefit not of some, but of <span class="ital">all</span>. Hence Paul adds expressly <span class="greekheb">ὑπὲρ</span> (equivalent to: in commodum[92]) <span class="greekheb"><span class="bld"><span class="ital">ΠΆΝΤΩΝ</span></span></span>, which is emphatic, and with which he returns to the beginning of <a href="/1_timothy/2-4.htm" title="Who will have all men to be saved, and to come to the knowledge of the truth.">1 Timothy 2:4</a>. In this, as at <a href="/1_timothy/1-15.htm" title="This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.">1 Timothy 1:15</a>, the apostle revealed the substance of the <span class="greekheb"><span class="bld"><span class="ital">ὙΓΙΑΊΝΟΥΣΑ ΔΙΔΑΣΚΑΛΊΑ</span></span></span>, only that here he defines his former expression more precisely.<span class="p"><br /><br /></span>In order, however, that this act of love on the Lord’s part may bring forth its fruit, it must be proclaimed to the world; this is indicated in the words that follow.<span class="p"><br /><br /></span><span class="greekheb"><span class="bld"><span class="ital">ΤῸ ΜΑΡΤΎΡΙΟΝ ΚΑΙΡΟῖς ἸΔΊΟΙς</span>] <span class="greekheb">ΤῸ ΜΑΡΤΎΡΙΟΝ</span></span></span> is not to be taken as in apposition to <span class="greekheb"><span class="bld"><span class="ital">ἈΝΤΊΛΥΤΡΟΝ</span></span></span>, and explained of the death of Christ (Chrysostom: <span class="greekheb"><span class="bld"><span class="ital">ΜΑΡΤΎΡΙΟΝ ΤῸ ΠΆΘΟς</span></span></span>); it is to be regarded as in apposition to the thought contained in the previous words of this verse (not “to the <span class="ital">whole</span> of what was previously said,” Hofmann). This does not mean, however, that <span class="greekheb">τὸ μαρτύριον</span> denotes Christ’s gift of Himself as a ransom (or “Christ’s sacrifice”), to be “the witness of salvation set forth at the appointed time, the historical fact that the divine purpose of salvation is realized” (Matthies);[93] for <span class="greekheb"><span class="bld"><span class="ital">ΜΑΡΤΎΡΙΟΝ</span></span></span> is not the deed itself, but the attestation, the proclamation of the deed; comp. <a href="/1_corinthians/1-6.htm" title="Even as the testimony of Christ was confirmed in you:">1 Corinthians 1:6</a>; <a href="/1_corinthians/2-1.htm" title="And I, brothers, when I came to you, came not with excellency of speech or of wisdom, declaring to you the testimony of God.">1 Corinthians 2:1</a>. Nor does it mean that by <span class="greekheb"><span class="bld"><span class="ital">ΜΑΡΤΎΡΙΟΝ</span></span></span> we are to understand the testimonium, quod Deus per Christi vitam, doctrinam et mortem protulit, vera esse ea omnia et rata, quae V. T. prophetae fore divinaverant (Heinrichs), for there is nothing to indicate an allusion to O. T. prophecy. The act of Christ already mentioned is called <span class="greekheb"><span class="bld"><span class="ital">ΤῸ ΜΑΡΤΎΡΙΟΝ</span></span></span>, in so far as this was its meaning and purpose. Bengel: <span class="greekheb"><span class="bld"><span class="ital">ΤῸ ΜΑΡΤΎΡΙΟΝ</span></span></span> acc. absol. ut <span class="greekheb"><span class="bld"><span class="ital">ἜΝΔΕΙΓΜΑ</span></span></span>, <a href="/2_thessalonians/1-5.htm" title="Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer:">2 Thessalonians 1:5</a>, innuitur testimonium redemtionis universalis.[94] The reason why the preaching of the gospel is called <span class="greekheb"><span class="bld"><span class="ital">ΜΑΡΤΎΡΙΟΝ</span></span></span>, is that its subject is an historical fact, the importance of which becomes known only by individual experience.<span class="p"><br /><br /></span><span class="greekheb"><span class="bld"><span class="ital">ΚΑΙΡΟῖς ἸΔΊΟΙς</span></span></span>] “is to be connected with <span class="greekheb"><span class="bld"><span class="ital">ΤῸ ΜΑΡΤΎΡΙΟΝ</span></span></span>, just as if it were connected with <span class="greekheb"><span class="bld"><span class="ital">ΤῸ ΜΑΡΤΥΡΟΎΜΕΝΟΝ</span></span></span>” (Hofmann); the same expression is found in <a href="/1_timothy/6-15.htm" title="Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;">1 Timothy 6:15</a>; <a href="/titus/1-3.htm" title="But has in due times manifested his word through preaching, which is committed to me according to the commandment of God our Savior;">Titus 1:3</a>; also <a href="/galatians/6-9.htm" title="And let us not be weary in well doing: for in due season we shall reap, if we faint not.">Galatians 6:9</a> (<a href="/acts/17-26.htm" title="And has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation;">Acts 17:26</a> : <span class="greekheb"><span class="bld"><span class="ital">ΚΑΙΡΟῚ ΠΡΟΤΕΤΑΓΜΈΝΟΙ</span></span></span>); Chrysostom: <span class="greekheb"><span class="bld"><span class="ital">ΤΟῖς ΠΡΟΣΉΚΟΥΣΙ ΚΑΙΡΟῖς</span></span></span>.<span class="p"><br /><br /></span>[92] Van Oosterzee asserts, without reason, that <span class="greekheb">ὑπέρ</span> here is to be taken in the sense of substitution.<span class="p"><br /><br /></span>[93] Leo’s explanation is substantially the same as this: Quae Christus, inquit apostolus, ad homines servandos fecit, ea sunt ipsius Dei testimonium. Quid vero testatus est Deus eo, quod Jesum Christum mori passus est? Quid aliud, quam amorem suum in genus humanum plane incomparabilem?<span class="p"><br /><br /></span>[94] Van Oosterzee believes that <span class="greekheb">μαρτύριον</span> here must be taken as in apposition to <span class="greekheb">ἀντίλυτρον</span>, the apostle calling the Lord’s surrender of Himself the great <span class="greekheb">μαρτύριον</span>, with special reference to <span class="ital">the</span> truth mentioned in ver. 4. But against this it is to be remarked, that this explanation does not give a right definition of the relation of apposition, nor of the meaning and purpose of the <span class="greekheb">μαρτύριον</span>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/1_timothy/2.htm">Expositor's Greek Testament</a></div><a href="/1_timothy/2-6.htm" title="Who gave himself a ransom for all, to be testified in due time.">1 Timothy 2:6</a>. <span class="greekheb">ὁ δοὺς ἑαυτόν</span>: The Evangelists record our Lord’s own declarations that His death was a spontaneous and voluntary sacrifice on His part, <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a> = <a href="/mark/10-45.htm" title="For even the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Mark 10:45</a>, <span class="greekheb">δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν</span>. <span class="ital">Cf.</span> <a href="/john/10-18.htm" title="No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.">John 10:18</a>; and St. Paul affirms it, <a href="/galatians/1-4.htm" title="Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:">Galatians 1:4</a>, <span class="greekheb">τοῦ δόντος έαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν</span>; <a href="/titus/2-14.htm" title="Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.">Titus 2:14</a>, <span class="greekheb">ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν κ</span>.<span class="greekheb">τ</span>.<span class="greekheb">λ</span>. (<span class="greekheb">παραδίδωμι</span> is used in <a href="/galatians/2-20.htm" title="I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.">Galatians 2:20</a>, <a href="/ephesians/5-2.htm" title="And walk in love, as Christ also has loved us, and has given himself for us an offering and a sacrifice to God for a sweet smelling smell.">Ephesians 5:2</a>; <a href="/ephesians/5-25.htm" title="Husbands, love your wives, even as Christ also loved the church, and gave himself for it;">Ephesians 5:25</a>). We may note that this statement necessarily implies not only the pre-existence of our Lord, but also His co-operation in the eternal counsels and purpose of the Father as regards the salvation of man.<span class="p"><br /><br /></span>Alford is probably right in saying that <span class="greekheb">δοῦναι ἑαυτόν</span>, as St. Paul expresses it, suggests more than <span class="greekheb">δοῦναι τὴν ψυχὴν αὐτοῦ</span>. The latter might naturally be limited to the sacrifice of His death; the former connotes the sacrifice of His lifetime, the whole of the humiliation and self-emptying of the Incarnation. The soundness of this exegesis is not impaired by the probability that <span class="greekheb">τὴν ψυχὴν αὐτοῦ</span> may be nothing more than a Semitic periphrasis for <span class="greekheb">ἑαυτόν</span>. See J. H. Moulton, <span class="ital">Grammar</span>, vol. i. p. 87, who compares <a href="/mark/8-36.htm" title="For what shall it profit a man, if he shall gain the whole world, and lose his own soul?">Mark 8:36</a>, <span class="greekheb">ζημιωθῆναι τὴν ψυχὴν αὐτοῦ</span>, with <a href="/luke/9-25.htm" title="For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?">Luke 9:25</a>, <span class="greekheb">ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς</span>.<span class="p"><br /><br /></span><span class="greekheb">ἀντίλυτρον ὑπὲρ πάντων</span>: If we are to see any special force in the <span class="greekheb">ἀντί</span>, we may say that it expresses that the <span class="greekheb">λύτρον</span> is equivalent in value to the thing procured by means of it. But perhaps St. Paul’s use of the word, if he did not coin it, is due to his desire to reaffirm our Lord’s well-known declaration in the most emphatic way possible. <span class="greekheb">λύτρον ἀντὶ</span> merely implies an exchange; <span class="greekheb">ἀντίλυτρον ὑπέρ</span> implies that the exchange is decidedly a benefit to those on whose behalf it is made. As far as the suggestion of vicariousness is concerned, there does not seem to be much difference between the two phrases.<span class="p"><br /><br /></span><span class="greekheb">τὸ μαρτύριον</span>, as Ellicott says, “is an accusative in apposition to the preceding sentence,” or rather clause, <span class="greekheb">ὁ δοὺς</span> … <span class="greekheb">πάντων</span>. So R.V. Bengel compares <span class="greekheb">ἔνδειγμα</span>, <a href="/2_thessalonians/1-5.htm" title="Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer:">2 Thessalonians 1:5</a>; <span class="ital">cf.</span> also <a href="/romans/12-1.htm" title="I beseech you therefore, brothers, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.">Romans 12:1</a>. The great act of self-sacrifice is timeless; but as historically apprehended by us, the testimony concerning it must be made during a particular and suitable period of history, <span class="ital">i.e.</span>, from the descent of the Holy Spirit upon the apostolic company (<a href="/acts/1-8.htm" title="But you shall receive power, after that the Holy Ghost is come on you: and you shall be witnesses to me both in Jerusalem, and in all Judaea, and in Samaria, and to the uttermost part of the earth.">Acts 1:8</a>) until the Second Coming (<a href="/2_thessalonians/1-10.htm" title="When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.">2 Thessalonians 1:10</a>). The temporal mission of the Son of God took place “when the fulness of the time came” (<a href="/galatians/4-4.htm" title="But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law,">Galatians 4:4</a>); it was an <span class="greekheb">οἰκονομία τοῦ πληρώματος τῶν καιρῶν</span> (<a href="/ephesians/1-10.htm" title="That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:">Ephesians 1:10</a>). The testimony is of course borne by God (<a href="/context/1_john/5-9.htm" title="If we receive the witness of men, the witness of God is greater: for this is the witness of God which he has testified of his Son....">1 John 5:9-11</a>), but He uses human agency, the preachers of the Gospel.<span class="p"><br /><br /></span><span class="greekheb">καιροῖς ἰδίοις</span>: See reff. The analogy of <a href="/galatians/6-9.htm" title="And let us not be weary in well doing: for in due season we shall reap, if we faint not.">Galatians 6:9</a>, <span class="greekheb">καιρῷ γὰρ ἰδίῳ θερίσομεν</span>, suggests that we should render it always <span class="ital">in due season</span>. The plural expresses the fact that the bearing of testimony extends over many seasons; but each man reaps his own harvest only once. In any case, the seasons relate both to the Witness and that whereof He is a witness: “<span class="ital">his</span> own times” and “<span class="ital">its</span> own times” (R.V.).<span class="p"><br /><br /></span>The dative is that “of the time wherein the action takes place,” Ell., who compares <a href="/romans/16-25.htm" title="Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,">Romans 16:25</a>, <span class="greekheb">χρόνοις αἰωνίοις σεσιγημένου</span>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/1_timothy/2.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">6</span>. <span class="ital">a ransom</span>] The word is a compound naturally formed, as time passed, to represent Christ’s own teaching, <span class="ital">antilutron</span> thus recalling the <span class="ital">lutron anti</span> of <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>; <a href="/mark/10-45.htm" title="For even the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Mark 10:45</a>. On this last verse Maclear distinguishes, from Trench’s <span class="ital">Syn</span>., p. 276, the three great circles of images in Scripture used to represent the purport of Christ’s death:<span class="p"><br /><br /></span>(<span class="ital">a</span>) sin offering or propitiation, <a href="/1_john/2-2.htm" title="And he is the propitiation for our sins: and not for our's only, but also for the sins of the whole world.">1 John 2:2</a>; <a href="/1_john/4-10.htm" title="Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.">1 John 4:10</a>.<span class="p"><br /><br /></span>(<span class="ital">b</span>) atonement, i.e. at-one-ment, reconciliation with an offended friend, <a href="/romans/5-11.htm" title="And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.">Romans 5:11</a>; <a href="/romans/11-15.htm" title="For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?">Romans 11:15</a>; <a href="/context/2_corinthians/5-18.htm" title="And all things are of God, who has reconciled us to himself by Jesus Christ, and has given to us the ministry of reconciliation;...">2 Corinthians 5:18-19</a>.<span class="p"><br /><br /></span>(<span class="ital">c</span>) ransom, or the price paid for the redemption of a captive from slavery, <a href="/romans/3-24.htm" title="Being justified freely by his grace through the redemption that is in Christ Jesus:">Romans 3:24</a>; <a href="/ephesians/1-7.htm" title="In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;">Ephesians 1:7</a>.<span class="p"><br /><br /></span>This third image, which is St Paul’s latest love, occurs again, <a href="/titus/2-14.htm" title="Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.">Titus 2:14</a>, ‘that he might redeem us from all iniquity,’ and is chosen by St Peter, <a href="/1_peter/1-18.htm" title="For as much as you know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;">1 Peter 1:18</a>, and the writer to the Hebrews, <a href="/hebrews/9-12.htm" title="Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.">Hebrews 9:12</a>.<span class="p"><br /><br /></span>Our Article II. like this creed, and unlike the Apostles’, Nicene and Athanasian Creeds, adds a statement of the purport of Christ’s death to its statement of the fact; but takes the first and second of these images to express it; “who truly suffered, was crucified, dead and buried, <span class="ital">to reconcile</span> His Father to us, and <span class="ital">to be a sacrifice</span> not only for original guilt but also for all actual sins of men.” Cf. Art. XV.: ‘He came to be the Lamb without spot, who by sacrifice of Himself once made should take away the sins of the world.’<span class="p"><br /><br /></span><span class="ital">to be testified in due time</span>] R.V. <span class="bld">the testimony to be borne in its proper seasons</span>; the neuter substantive having its proper sense, ‘that which was to be testified of.’ The word may well have come into this creed from the familiarity of the Jewish Christians with its use (as Wordsworth suggests) in the Pentateuch, where it occurs 30 times in connexion with the Holy of Holies, the Tables of the law, the Tabernacle and the Ark. Cf. <a href="/acts/7-44.htm" title="Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking to Moses, that he should make it according to the fashion that he had seen.">Acts 7:44</a>, ‘Our fathers had the tabernacle of <span class="ital">the testimony</span> in the wilderness.’ ‘The redemption made by the Blood of Christ was the True Testimony which was reserved for its full revelation in its own appointed season,’ <a href="/ephesians/1-10.htm" title="That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:">Ephesians 1:10</a>, ‘a dispensation of the fulness of the seasons to sum up all things in Christ.’<span class="p"><br /><br /></span>The reading is not doubtful, though from the apparent abruptness (sufficiently accounted for if part of a brief creed) the scribes in the mss. seem to have stumbled at the clause, each giving some variety for smoothness. See note on <a href="/1_timothy/2-5.htm" title="For there is one God, and one mediator between God and men, the man Christ Jesus;">1 Timothy 2:5</a> for the connexion; which makes the force and relevance of the familiar phrases strong and clear.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/1_timothy/2.htm">Bengel's Gnomen</a></div><a href="/1_timothy/2-6.htm" title="Who gave himself a ransom for all, to be testified in due time.">1 Timothy 2:6</a>. <span class="greekheb">Τὸ μαρτύριον</span>, <span class="ital">the testimony</span>) The accusative absolute, as <span class="greekheb">ἔνδειγμα</span>, <a href="/2_thessalonians/1-5.htm" title="Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer:">2 Thessalonians 1:5</a>. A word suited to the character which Paul and Timothy sustained; for they were witnesses. The testimony of universal redemption is intended.—<span class="greekheb">καιροῖς ἰδίοις</span>, <span class="ital">in its own due times</span>, or <span class="ital">His own due times</span>) ch. <a href="/1_timothy/6-15.htm" title="Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;">1 Timothy 6:15</a>, note.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/1_timothy/2.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 6.</span> - <span class="accented">The testimony to be borne in its own times</span> for to <span class="accented">be testified in due time</span>, A.V. <span class="greek">Τὸ μαρτύριον καιροῖς ἰδιοις</span>. This phrase is somewhat obscure, and is differently explained. But the most literal rendering and the best sense seems to be: " <span class="accented">The testimony</span>, at its proper time, to which I was appointed a preacher and an apostle," meaning that the mediation and redemption of Jesus Christ was the subject-matter of that testimony which he Paul was appointed to bear at the proper time. <span class="greek">Τὸ μαρτύριον εἰς ο{</span> must be taken together, without any intervening stop. This accounts for the article <span class="greek">τό</span>. The exactly parallel place is <a href="/titus/1-1.htm">Titus 1:1, 2</a>, as a close comparison of the two passages will show. A further proof of the identity of thought in the two passage's is the recurrence in both of the phrase, <span class="greek">ἐπιγνωσις ἀληθείας</span>. A ransom (<span class="greek">ἀντίλυτρον</span>); here only in the New Testament, but it is used perhaps by Symmachus in Psalm 48:9 (Psalms 49:9, A.V.), where the LXX, have <span class="greek">Γὴν τιμὴν τῆς λυτρώσεως</span> <span class="greek">τῆς ψυχῆς αὐτοῦ</span>, following the reading <span class="hebrew">יְקַר</span>, instead of <span class="hebrew">יֵקַר</span> as in the Hebrew text. "<span class="accented">What</span> means a ransom? They were about to perish, but in their stead he gave his Son, and sent us as heralds to proclaim the cross" (Chrysostom). The equivalent word in the Gospels is <span class="greek">ἀντάλλαγμα</span> (<a href="/matthew/16-26.htm">Matthew 16:26</a>; <a href="/mark/8.htm">Mark 8</a>:87). <span class="greek">Ἀντίλυτρον</span> does at seem to differ materially in me, ulna from <span class="greek">λύτρον</span>, the common classical word for "ransom" (<span class="accented">i</span>.<span class="accented">e</span>. redemption money), and used by our Lord of his own life given as a ransom for many (<a href="/matthew/20-28.htm">Matthew 20:28</a>; <a href="/mark/10-45.htm">Mark 10:45</a>). It is the price given as an equivalent for setting free the prisoner, or sparing the forfeited life; <span class="greek">λυτρόω</span> (<a href="/luke/24-21.htm">Luke 24:21</a>, etc.), <span class="greek">λύτρωσις</span> (<a href="/luke/1-68.htm">Luke 1:68</a>, etc.), <span class="greek">λυτρωτής</span> (<a href="/acts/7-35.htm">Acts 7:35</a>), <span class="greek">ἀπολύτρωσις</span> (<a href="/luke/21-28.htm">Luke 21:28</a>; <a href="/romans/3-24.htm">Romans 3:24</a>, and <span class="accented">passim</span>), have all the sense of "redeem," "redemption," and the like. <span class="cmt_word">In its own times.</span> The notion of a time specially appointed for Christ's coming into the world is frequently dwelt upon in Scripture; <span class="accented">e.g.</span>, <a href="/galatians/4-4.htm">Galatians 4:4</a>; <a href="/ephesians/1-10.htm">Ephesians 1:10</a>; <a href="/hebrews/1-2.htm">Hebrews 1:2</a> (camp. <a href="/acts/17-30.htm">Acts 17:30, 31</a>; <a href="/2_corinthians/6-2.htm">2 Corinthians 6:2</a>). (See the same phrase, <a href="/1_timothy/6-15.htm">1 Timothy 6:15</a>.) 1 Timothy 2:6<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/1_timothy/2.htm">Vincent's Word Studies</a></div>Who gave himself (ὁ δοὺς ἐαυτὸν)<p>The phrase with the simple verb only here, <a href="http://biblehub.com/galatians/1-4.htm">Galatians 1:4</a>, and <a href="/titus/2-14.htm">Titus 2:14</a>. Paul uses the compound verb παραδιδόναι, <a href="/galatians/2-20.htm">Galatians 2:20</a>; <a href="http://biblehub.com/ephesians/5-2.htm">Ephesians 5:2</a>, <a href="/ephesians/5-25.htm">Ephesians 5:25</a>. Comp. <a href="/romans/8-32.htm">Romans 8:32</a>.<p>Ransom (ἀντίλυτρον)<p>N.T.o. olxx. oClass. Λύτρον ransom, <a href="/matthew/20-28.htm">Matthew 20:28</a>; <a href="http://biblehub.com/mark/10-45.htm">Mark 10:45</a>, 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.<p>For all (ὑπὲρ)<p>Ὑπὲρ does not mean instead of (ἀντὶ). See on <a href="/romans/5-6.htm">Romans 5:6</a>. 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.<p>To be testified in due time (τὸ μαρτύριον καιροῖς ἰδίοις)<p>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 testimony is in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (<a href="/matthew/8-4.htm">Matthew 8:4</a>; <a href="/mark/6-11.htm">Mark 6:11</a>): sometimes specially of the proclamation of the gospel, as <a href="/matthew/24-14.htm">Matthew 24:14</a>; <a href="/acts/4-33.htm">Acts 4:33</a>; <a href="/1_thessalonians/1-10.htm">1 Thessalonians 1:10</a>. The apostles are said, μαρτυρεῖν to bear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (<a href="/1_corinthians/15-15.htm">1 Corinthians 15:15</a>). In <a href="http://biblehub.com/1_corinthians/1-6.htm">1 Corinthians 1:6</a>, μαρτύριον τοῦ Χριστοῦ is practically equals the gospel. In <a href="http://biblehub.com/2_thessalonians/1-10.htm">2 Thessalonians 1:10</a>, τὸ μαρτύριον ἡμῶν ἐφ' ὑμᾶς our testimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See <a href="/john/1-7.htm">John 1:7</a>. The exact phrase καιροῖς ἰδίοις in its own times, only in the Pastorals, here, <a href="/1_timothy/6-15.htm">1 Timothy 6:15</a>; <a href="/titus/1-3.htm">Titus 1:3</a>. In <a href="/galatians/6-9.htm">Galatians 6:9</a> καιρῷ ἰδίῳ in due time. 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