κατ᾽ ἐπιταγήν: in obedience to the command. The full phrase κατ᾽ ἐπιτ. 6. σ. ἡμῶν occurs again (τοῦ σωτ. ἡμ. θεοῦ) in a similar context in Tit. i. 3; κατ᾽ ἐπιτ. τοῦ αἰωνίου @ in Rom. xvi. 26. In Cor. vii. 6, 2 Cor. viii. 8, κατ᾽ ἐπιτ. is used in a different sense.
St. Paul more commonly refers the originating cause of his mission to the will of God (x Cor. i. 1; 2 Cor. i. 1; ΕΡΕ ἐσ Cols τ ο Τσι. 1: 1} He would hardly say through the mill of Christ, θέλημα being used of the eternal counsel of the Godhead; but in- asmuch as the command is the conse- quent of the will, he can speak of his apostleship as being due to the command
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ο. iv.3, 2. Τιμοθέῳ ἃ price “ τέκνῳ ‘ ἐν ' πίστει "
cf. ος Θεοῦ Πατρὸς 1 viii. 8, Phil. 11. 20, Ecclus. Vii. 18. Ver. 4,1 Tim. ii. 7, Tit. iii. 15.
καὶ Χριστοῦ
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ἔέλεος, εἰρήνη ἀπὸ 4. Καθὼς
Χάρις,
᾿Ιησοῦ τοῦ Κυρίου ἡμῶν.
e 1 Cor. iv. 17, ver. 18, 2 Tim. Ἱ. 2, ii. 1, Tit. i. 4. Philem. το, 3 John 4. Tim. i. 2, 2 John 3, Jude 2.
‘Ins. ἡμῶν NeDcKLP, syrr., sah.
of Christ Jesus, as well as of God the Father. In this matter Jesus Christ is co-ordinated with God the Father in Gal. i. 1; while in Rom. i. 4, 5, Paul’s apostleship is ‘‘through Jesus Christ our Lord” only. On the other hand, in Tit. i. 3, St. Paul says he was intrusted with the message ‘‘according to the commandment of God our Saviour’’. Here it is to be noted that the command proceeds equally from God and Christ Jesus. This language could hardly have been used if St. Paul conceived of Christ Jesus as acreature. Moulton and Milli- gan (Expositor, vii., vii. 379) com- pare St. Paul’s use of ἐπιταγή as a Divine command with its technical use in heathen dedicatory inscriptions. We cannot, with Chrys., narrow the ‘‘com- mandment of God”’ to the specific date of St. Paul’s commission by the Church, whether in Acts xiii. 2 or on an earlier occasion. St. Paul claimed that he had been ‘“‘separated from his mother’s womb”? (Gal. i. 15).
θεοῦ σωτῆρος ἡμῶν: Westcott on 1 John iv. 14 has an instructive note on the Biblical use of the term σωτήρ. ‘The title is confined (with the excep- tion of the writings of St. Luke) to the later writings of the N.T., and is not found in the central group of St. Paul’s Epistles.”” It may be added that in the Lucan references (Luke i. 47, of God; li. 11, Acts v. 31, xiii. 23, of Christ) the term σωτήρ has not primarily its full later evangelical import, and would be best rendered deliverey, as in the con- stant O.T. application of the term to God. Perhaps the same is true of Phil. iii. 20, and Eph. v. 23, where it is used of Christ. On the other hand, apart from 6 σωτὴρ τ. κόσμου (John iv. 42; 1 John iv. 14), the conventional evangeli- cal use is found: of God the Father in (α) I Tim. i. 1, Jude 25, θεὸς σωτὴρ ἡμῶν; (6) τ Tim. li. 3, Tit. i. 3, 11, το, ili. 4, ὃ σωτὴρ ἡμῶν θεός: (c) τ Tim. iv. 1Ο, σωτήρ in apposition to θεός in the preceding clause ; of Christ, in (a) 2
Tim, 1. το, ὁ σωτὴρ mney Χριστὸς Ἰησοῦς ; (b) Tit. i. 4, iii. 6, Xp. Ἴησ. ὁ σωτὴρ ἡμῶν; (c) 2 Pet. i. τι, ii. 20, iil.
18, ὁ Κύριος ἡμῶν καὶ σωτὴρ “Ino. Xp.;
(4) 2 Pet. iii. 2, ὃ Κύριος καὶ σωτήρ. To the (c) class belong, perhaps, Tit. 1i. 13, 2 Pet. i. 1, 6 [μέγας] θεὸς [ἡμῶν] καὶ σωτὴρ [ἡμῶν] "Ino. Xp.; but see note on πι. 1τἴ. 15: