is a favorite one with John. See J. i. 7. The exact phrase xatpois idtows in its own times, only in the Pastorals, here, ch. vi. 15; Tit. i. 8. In Gal. vi. 9 xaip@ idim in due tume. Comp. Gal. iv. 4.
7. | am ordained (éréOnv ey). Better, I was appointed. See on J. xv. 16.
A preacher («jpv&). Lit. a herald. See on 2 Pet. ii. 5. Paul does not use the noun, but the kindred verb xnpvocew to proclaim or preach is very common in his writings. See Rom.’ 83/10 Cor.415:23 572 ‘Cor.x1v.. 5; “Phtips a 5,,ctc.
| speak the truth in Christ and lie not. Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Rom. ix. 1.
A teacher of the Gentiles (duddcKxados éOvdv). Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Cor. xii. 28; Eph. iv. 11. He calls himself €vév amédororos apostle of the Gentiles (Rom. xi. 13); AecTouvpyds Xpiorovd Incod eis ta EOvn minister of Christ Jesus to the Gentiles (Rom. xv. 16); and décpsos Tod Xpictod "Inood irrép tpav Tav Over prisoner of Jesus Christ for you Gentiles (Eph. iii. 1).
In faith and verity (év wiote: kai adnGeia). Or faith and truth. The combination only here. Paul has sincerity and truth (1 Cor. v. 8), and sanctification of the Spirit and faith of the truth (2 Th. ii. 18). The phrase must not be ex- plained tn true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apost- olic function is discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.
8. | will (BovAouar). Better, I desire. See on Matt. i. 9, and comp. Philip. i. 12. Paul’s word is #éXo Iwill. See Rom. xvi. 19; 1 Cor. vii. 32; x. 20; xiv. 5, 19, ete.
Cu. IL] THE FIRST EPISTLE TO TIMOTHY. 221
Everywhere (év wavti tor@). Lit. in every place. Wher- ever Christian congregations assemble. Not every place indiscriminately. ’
Lifting up holy hands (ézaipovras oolovs yeipas). The phrase is unique in N. T. °LXX. Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the cata- combs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb évaipeuv to raise, twice in Paul, 2 Cor. x. 5;.xi. 20; but often in Luke. ‘Ocious holy, °P. See on L. i. 75.
Without wrath and doubting (yopls dpyjs nal Siadoyic- pov). ‘The combination only here. ’Opy7 is used by Paul mostly of the righteous anger and the accompanying judg- ment of God against sin. As here, only in Eph. iv. 31; Col. iii. 8. Avadoytopos in N. T. habitually in the plural, as here. The only exception is L. ix. 46,47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or ertticisms, as Philip. ii. 14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God’s character and deal- ings, or of the character and behaviour of those for whom prayer is offered.
9. In like manner (@catrws). The writer’s thought is still running upon the public assemblies for worship.
Adorn themselves (xocpeiv éavtds). Kocpeiv adorn, °P. Of female adornment, 1 Pet. iii. 5; Apoc. xxi. 2. In Matt. xxv. 7, of trimming the lamps. From xoopds order, so that the primary meaning is to arrange. Often in LXX and Class. Prominent in the writer’s mind is the attire of women in church assemblies. Paul treats this subject 1 Cor. xi. 5 ff,
In modest apparel (év xatactodn Koop). Kataotody N. T.°. Once in LXX, Isa. lxi. 8. Opinions differ as to