Ver. 12. παιδεύουσα. erudiens (Vulg.), corripiens (d). Grace is potentially σωτήριος as regards all men; actually its efficacy is seen in the disciplining of individuals one by one; ἡμᾶς, to begin with. See notes on 1 Tim. i. 1, ii. 4, iv. 1ο. So Chrys. makes ἵνα depend on ἐπεφάνη more directly than on παιδεύο- voa: ‘Christ came that we should deny ungodliness.” The connexion, then, is ἐπεφάνη ... ἵνα. . . ζήσωμεν. ‘The final cause of the Revelation in Christ is not creed, but character” (J. H. Bernard). It is of course possible (and this is the view usually held) to join παιδεύουσα ἵνα ; the ἵνα introducing the object (instructing us, to the intent that, denying, etc., R.V.), not the content (teaching us that denying, etc., A.V.) of the παιδεία.
ἀρνησάμενοι . . . ζήσωμεν . . . προσ-
11---13,
ζήσωμεν ἐν "τῷ
ἐλπίδα καὶ ξ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ
eon e@ 2A f 5 / ‘ , : νῦν " αἰῶνι, 13. προσδεχόμενοι THY μακαρίαν e Seer Tim.
h A vi. 17. σωτηρος f Mark xv. 43, Luke
il. 25, 38,
xii, 36, xxiii. 51, Acts xxiii. 21, xxiv. 15, Heb. xi. 35, Jude 21. (It means γεεεῖνε in Luke xv. 2,
Rom. xvi. 2, Phil. ii. 29, Heb. x. 34.)
δεχόμενοι represent three successive stages in the Christian life. The force of the aorist participle must not be lost sight of, though it may be pedantic to mark it in translation. ἀρνησάμενοι x.T.\., synchronises with the ‘death unto sin’? which precedes the definite entry on newness of life, while προσδε- χόμενοι expresses the constant mental attitude of those who are living that new life.
ἀρνησάμενοι: This indicates the re- nunciation of the Devil, of the vanity of this world, and of all the sinful lusts of the flesh. ἀρνέομαι means here {ο re- pudiate, renounce all connexion with. Cf. ἀποθέμενοι, τ Pet. ii. 1. See on i Tim. ν. 8.
τὴν ἀσέβειαν: εὐσέβεια being Chris- tian practice (see below, εὐσεβῶς ζήσω- μεν), ἀσέβεια is heathen practice, the non-moral life.
τὰς κοσμικὰς ἐπιθυμίας: saecularia desideria (Vulg.), ‘“‘the desires of the flesh and of the mind” (Eph. ii. 3), ‘“‘the lusts of men” (1 Pet. iv. 2); op- posed to σωφρ. καὶ δικαίως; such as have relation to no higher sphere than that of the visible world. They are analysed in τ John ii. 16.
σωφρόνως: : The reference of the three adverbs is well explained by St. Bernard: “‘sobrie erga nos ; juste erga proximos; pie erga Deum”’.
Ver. 13. προσδεχόμενοι κ.τ.λ., as al- ready stated, describes the glad expect- ancy which is the ruling and prevailing thought in the lives of men looking for their Lord’s return (Luke xii. 36), προσ- δεχόμενοι TO ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (Jude 21). Cf. Rom. viii. τος τ Cori, 75) Phil, iii, 20} 8 688: 1 OM ἘΠΕ ἰχὲ 2052 Pet. 112.72.) 158. xxv. g is the basal passage. Cf. Acts xxiv. 15, ἐλπίδα ἔχων εἰς τὸν Θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται. In this quotation ἐλπίδα is the mental act, while the relative ἥν is the realisation of the hope. ἐλπίς is also passive—the thing hoped for—in Gal. v. 5; Col.i. 5; E Lim. 11:
ἐπιφάνειαν τῆς δόξης: The Second Coming of Christ will be, as we are as- sured by Himself, ‘‘in the glory of His Father”’ (Matt. xvi. 27; Mark viii. 38).
g See 1 Tim. vi. 14.
h See 2 Tim. i. 1Ο.
‘* We rejoice in the hope of the glory of God”? (Rom. ν. 2, a passage which sup- ports the view that δόξης here is depend- ent on ἐλπίδα as well as on ἐπιφάνειαν). von Soden takes ἐπιφάνειαν as epexegeti- cal of ἐλπίδα. The Second Coming of Christ may, therefore, be regarded as an ἐπιφάνεια τῆς δόξης Θεοῦ, even though we should not speak of δὴ ἐπιφάνεια τοῦ Πατρός, while ἐπιφάνεια ᾿Ιησοῦ Χριστοῦ is normal and natural (see on 1 Tim. vi. 14). τῆς δόξης having then an intelli- gible meaning, we are not entitled to treat it as merely adjectival, the glorious ap- pearing (A.V.). The genitival relation does not differ in this case from τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ in 2 Thess. ii. 8. See also note on 1 Tim. i. 11. Again, there does not seem any reason why τοῦ σωτῆρος, κ.τ.λ., here should not depend on ἐπιφάνειαν, on the analogy of 2 Tim. i. 10. This may be thought too remote. In any case, the conception of the Second Coming as an occasion of manifestation of two δόξαι, that of the Father and of the Son, is familiar from Luke ix. 26, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς, κ.τ.λ. On the whole, then, we decide in favour of the R.V.m.in the rendering of this passage, appearing of the glory of the great God and our Saviour Fesus Christ. The grammatical argument—“ the iden- tity of reference of two substantives when under the vinculum of a common article’’—is too slender to bear much weight, especially when we take into consideration not only the general ne- glect of the article in these epistles but the omission of it before σωτήρ in 1 Tim. i. 1, iv. 10. Ellicott says that «μεγάλου would seem uncalled for if ap- plied to the Father”. To this it may be answered that (a) the epithet is not otiose here; as marking the majesty of God the Father it is parallel to the és ἔδωκεν ἑαυτὸν, κ.τ.λ., Which recalls the self-sacrificing love of the Son; both constituting the double appeal—to fear and to love—of the Judgment to come. (b) Again, St. Paul is nowhere more emphatic in his lofty language about God the Father than in these epistles ; see τ Tim. i. 17, vi. 15, 16.