bh Wisd. vii. ἢ ἀψευδὴς Θεὸς | πρὸ | χρόνων | αἰωνίων, 3. * ἐφανέρωσεν δὲ | καιροῖς.
17 only.
- - la “ 1 8εε 2 ΤΊ. ἰδίοις τὸν λόγον αὐτοῦ ἐν ™
ο
κηρύγματι ὃ " ἐπιστεύθην ἐγὼ “ κατ᾽
1. Ὁ; . ο 5 AY ο p [ο Ῥ Saka Ρ - / q ’ τ , k Rom, xvi. ἐπιταγὴν του “ σωτῆρος " ημῶν “Θεοῦ, 4. Τίτῳ “ γνησίῳ * τέκνῳ
26, Col. i.
3 x RY / , 1 26, 2 Tim. κατα κοινὴν πιστιν' χάρις και
εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ
i. 10, S€€ , AS Aree es ος, ἂς 1 Tim. iii." Χριστοῦ "Ἰησοῦ “ " τοῦ "σωτῆρος " ἡμῶν. 16 note. SeerTim. 5. Τούτου "χάριν " ἀπέλιπόν 3 σε ἐν Κρήτῃ, ἵνα τὰ "λείποντα ii. 6. . m See 2 ay: κάν Tim. iv. 17. n Seer Tim. i. 11. ο See x Tim. i. x. p Seer Tim. 1. 1. q Seer Tim. τ 2. r See x Tim. i. 2. 5 See 2 Tim. i. 1Ο. t Eph. iii. 1, 14, see 1 Tim. Υ. 14. u See
2 Tim. iv. 13.
1 ἔλεος ACHKL, syrhcl,
xvi. 25; Col. i. 26. From different points of view, one may say that eternal life was promised, and given, to man in Christ before times eternal; though the revelation of this purpose and grace could not be made until man was prepared to receive it, καιροῖς, at seasons, occasions, epochs of time as relative to man’s comprehension.
Ver. 3. ἐφανέρωσεν τὸν λόγον: For φανερόω see note on τ Tim. iii. 16. We must observe that no N.T. writer speaks of a manifestation of the gift of eternal life (1 John i. 2 refers to the personal Incarnate Life). God’s message con- cerning it, which is the revelation of a divine secret purpose, is manifested. See Col. iv. 4 in addition to the last reff. given on ἐπηγγείλατο. περὶ ἧς may be supplied bef. ἐφανέρωσεν (von Soden).
καιροῖς ἰδίοις : See on τ Tim. ii. 6 and vi. 15. The rendering his own seasons suits the context here.
Tov λόγον αὐτοῦ ἐν κηρύγματι: Note the distinction here indicated between the substance of the revelation (Adyos) given by God, and the form of it as ex- pressible (κήρυγμα) by the human prea- cher. It is parallel to the use of λόγος and λαλία in John viii. 43.
ὃ ἐπιστεύθην ἐγώ has τὸ εὐαγγέλιον κ.τ.λ. as its antecedent in x Tim. 1. 11, where see note.
κατ᾽ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ: See néte on Σ Tim. i. τ. There the order is θεοῦ σωτῆρος ἡμῶν. Here θεοῦ is epexegetical οἵ σωτῆρος ἡμῶν, as Χριστοῦ ᾿Ιησοῦ is in chap. ii. 13. κατ᾽ ἐπιταγὴν is to be taken with ὃ ἐπιστεύθην ἐγώ, which is another way of expressing the notion of ἀπόστολος. On σωτήρ as a title of God, see notes on 1 Tim. i. 1, ii. 4.
Ver. 4. γνησίῳ τέκνῳ: See note on 1 Dams το 2.
v Luke xviii. 22, Tit. iii. 13, Jas. i. 4, 5, ii. 15.
? Κυρίου Ἴησ. Χριστ. DCFGKLP, f, g, syrr. 8 κατέλιπόν ScDcK[LP, κατέλειπον].
κατὰ κοινὴν πίστιν, like ἐν πίστει in 1 Tim. i. 2, qualifies τέκνῳ, but is less ambiguous than ἐν πίστει. It must not be restricted to a faith shared only by St. Paul and Titus; but, like the κοινὴ σωτηρία (Jude 3), it is common to all Christians who ‘have obtained a like precious faith with us ”’ (2 Pet. i. 1).
χάρις κ.τ.λ.: See on 1 Tim. i. 2.
σωτῆρος: for the more usual κυρίου, χ ΤΊΠ 1. 2. 2 Tim. 1. 2. Dhewhather and the Son are here co-ordinated as
Saviours.
Vv. 5-9. As I left you in Crete to carry out completely the arrangements for the organisation of the Church there, which I set before you in detail, let me remind you of the necessary qualifications of presbyters [since the presbyter is the basal element in the Church Society].
Ver. 5. ἀπέλιπον: The force of ἀπο- λείπω here will be apparent if we com- pare 2 Tim. iv. 13, 20. It means {ο leave behind temporarily something or someone; καταλείπω is often used of a permanent leaving behind. St. Paul’s language favours the supposition that the commission given to Titus was that of a temporary apostolic legate rather than of a permanent local presi- dent.