Hymenaeus and Alexander were the ringleaders of those who had suffered ship- wreck. There is no sufficient reason to suppose that this Hymenaeus is different from the heretic of the same name in 2 Tim. ii. 17, where his error is more pre- cisely defined. The identification of Alexander with Alexander the smith of 2 Tim. iv. 14 is more precarious.
Ver. 20. οὓς παρέδωκα τῷ Σατανᾷ: I have delivered (A.V.) expresses more
ΠῚ τ'
, ο 3 , d προσευχάς, ° ἐντεύξεις,
iv. 16, Eph. iv. 1. b Lukev. 33,
Phil. i. 4. ς 2 Macc. iv. 8, 1 Tim. iv. 5.
ἢ Παρακαλῶ 1 "οὖν πρῶτον πάντων
it
" ποιεῖσθαι ” δεήσεις,
3 ’, ς Ν , 3 ’ ευχαριστιας, υπερ παντων ἀνθρώπων es
ἅτ Cor. xiv. 16, Phil. iv. 6.
1 παρακάλει, obsecra, D*FerG, d, 6 (not 1), sah.
accurately than I delivered (R.V.) the force of the aorist followed by the sub- junctive: they were still under sentence of excommunication (see Field in loc.). The theory of the relation of the Church to non-Christians which underlies this phrase is expressed in xr John ν. το, ἐκ τοῦ θεοῦ ἐσμεν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. The ἐξουσία τοῦ Σατανᾶ was “the darkness’ over against “the light”? of the Kingdom of God (Acts xxvi. 18). The conception is not popular among modern Christians. The two kingdoms, if there are two, have interpenetrated each other. The phraseo- logy, here and in the parallel, 1 Cor. v. 5, is based on Jobii. 6, ἰδοὺ παραδίδωμί σοι αὐτόν. The name Σατανᾶς also occurs in chap. v. 15 and in eight other places in the Pauline Epistles.
ἵνα παιδευθῶσι: Theapostolic severity was not merely punitive; it was also corrective. The intention, at least, of excommunication was ἵνα τὸ πνεῦμα σωθῇ, 1 Cor. v. 5. So Chrys. We must not therefore render here, sarcastic- ally, that they may learn, A.V., but that they might be taught or in- structed. At the same time, it is un- natural to assume with Bengel that the ταιδεία was intended to keep them from blaspheming at all; St. Paul hoped that it might prevent a repetition of the sin. The term has more of the association of discipline here and in 1 Cor. xi. 32, 2 Cor. vi. 9, than in the other references.
βλασφημεῖν: It is absurd to suppose that St. Paul here refers to a railing disparagement of his own apostolic claims.
CuHapTerR II.—Vv. 1-7. 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. Heis one and the same to all, and the salvation He has provided in the Atonement is available for all. My own work among the Gentiles is one in- stance of God’s fetching home again His banished ones.
Ver. I. παρακαλῶ οὖν: This is re-
sumptive of, and a further development of the παραγγελία of i. 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: The most important point in my exhortation concerns the universal scope of public prayer. The A.V. con- nects πρῶτ. πάντ. with ποιεῖσθαι, as though the framing of a liturgy were in question,
ποιεῖσθαι is mid. The mid. of ποιεῖν is not of frequent occurrence in N.7.; it is found chiefly in Luke and Paul. For the actual expression δεήσεις ποιεῖσ- ται, see reff,, and Winer-Moulton, Gram- mar, p. 320, note, and Deissmann, Bible Studies, trans, p. 250.
There is of course a distinction in meaning between δεήσεις, προσευχάς, ἐντεύξεις, supplications (in special crises) prayers, petitions; that is to say, they cannot be used interchangeably on every occasion; but here the nuances of meaning are not present to St. Paul’s mind: his object in the enumeration is simply to cover every possible variety of public prayer. This is proved conclu- sively by the addition εὐχαριστίας, which of course could not be, in any natural sense, for all men. But every kind of prayer must be accompanied by thanksgiving, Phil. iv. 6, Col. iv. 2. On ἔντευξις, see Moulton and Milligan, Ex- positor, vii., vii. 284, and Deissmann, Bible Studies, trans. p. 121. The reten- tion of thanksgivings in the reference to this verse in the opening of the Anglican prayer For the whole state of Christ’s Church is scarcely justified by referring it to God’s triumphs of grace in the lives of the faithful departed. Less unnatural is the explanation of Chrysostom, that ‘‘ we must give thanks to God for the good that befals others ”’.