Ver. 7. εἰς ὃ: 501]. τὸ μαρτύριον, ΟΙ τὸ εὐαγγέλιον, as in the parallel passage, 2 πως ΤῊΣ
The phrase εἰς ὃ ἐτέθην ἐγὼ κῆρυξ κ. ἀπόστολος [καὶ] διδάσκαλος is repeated in 2.Tim. i. 11, as ἀλήθειαν... ψεύδομαι occurs again Rom. ix. 1; but there we have the significant addition [λέγω] ἐν Χριστῷ. For similar asseverations of the writer’s truthfulness see Rom. i. 9, 2 Cor. xi. ΤΟ, xii. 19, Gal. i. 20.
There is nothing derogatory from the apostle in supposing that the personal struggle in which he had been for years engaged with those who opposed his gospel made him always feel on the defensive, and that his self-vindication came to be expressed in stereotyped phrases which rose to his mind when- ever the subject came before him, even in a letter to a loyal disciple.
κῆρυξ is used in the N.T. of a preacher here, and twice elsewhere; see reff. But κήρυγμα and κηρύσσω are con- stantly used of Christian preaching. Cf. esp. Rom. x. 15, πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν ; Bengel takes it in the sense of ambassador; cf. 2 Cor. ν. 20.
διδάσκαλος: διδάσκαλοι, in the tech- nical Christian sense, are mentioned in. Acts ΧΙ, 1, 1 Cor. xii. 28, 29, Eph. iv. 11. Here and in 2 Tim. i. 11 the term is used in a general signification. St. Paul does use διδάσκειν of his own ministerial func- tions: 1 Cor, iv. 17, Col. i, 28, 2 Thess. ii. 15.
ἐν πίστει καὶ ἀληθείᾳ: It is best to
take both these words in connexion with διδάσκαλος, and objectively, in the faith and the truth (see on ch. i. 2). It is no objection to this view that the article is not expressed; the anarthrousness of common Christian terms is a feature of these epistles. Others, with Chrys., take both terms subjectively, faithfully and truly. Ellicott ‘‘refers πίστις to the subjective faith of the apostle, ἀλήθ. to- the objective truth of the doctrine he delivered’’. This does not yield a natural sense, ' Harnack notes that the collocation of ἀπόστολος, διδάσκαλος is peculiar to the Pastorais and Hermas (Sim. ix. 15, 16, 25; Vis. ili. 5, ‘‘ The apostles and bishops and teachers and deacons”). Harnack opines that ‘‘Hermas passed over the prophets because he reckoned himself one of them”, But the opinion of Lietzmann, which he quotes, seems sounder: Hermas ‘‘conceives this προφ- ητεύειν as a private activity which God’s equipment renders possible, but which lacks any official character” (Mission and Expansion of Christianity, trans. vol. i. p. 340).
Vv. 8—iii. τα. The ministers of public. prayer must be the men of the congre- gation, not the women. A woman’s positive duty is to make herself con- spicuous by good works, not by per- sonal display. Her place in relation to» man is one of subordination. ‘This is one of the lessons of the inspired narra- tives of the Creation and of the Fall. Nevertheless this does not affect her eter- nal position. Salvation is the goal alike of man and woman. They both attain supreme blessedness in the working out: of the primal penalty imposed on Adam: and Eve.
Ver. 8. βούλομαι οὖν: οὖν is resumptive of the general topic of public worship:
7—9.