who gave himself as a ransom for all, the testimony in its own times,
Parallel Translations
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who gave himself as a ransom for all, the testimony in its own times,
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which gave him silfe a raunsome for all men that it shuld be testified at his tyme
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Who gaue himselfe a ransome for all men, to be that testimonie in due time,
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (31)
Passages linked to 1 Timothy 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 20:28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
- 1 Peter 3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit,
- 1 John 2:1-2 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
- Galatians 4:4 But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
- 1 John 4:10 In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.
- Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood—
- 1 Corinthians 1:6 even as the testimony of Christ was confirmed in you:
- Ephesians 5:2 Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Job 33:24 then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- 1 Timothy 6:15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords.
- Isaiah 53:6 All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
- Mark 10:45 For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many.”
- John 6:51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.”
- John 10:15 even as the Father knows me, and I know the Father. I lay down my life for the sheep.
- 2 Corinthians 5:14-15 For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died. He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
- Titus 1:3 but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
- 1 Peter 1:18-19 knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
- 1 Peter 2:24 He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- Romans 16:26
- Ephesians 1:7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- Ephesians 1:9-10 making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.
- 2 Thessalonians 1:10 when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed.
- 2 Timothy 1:8 Therefore don’t be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the Good News according to the power of God,
- Hebrews 9:12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.
- 1 John 5:11-12 The testimony is this, that God gave to us eternal life, and this life is in his Son. He who has the Son has the life. He who doesn’t have God’s Son doesn’t have the life.
- Revelation 5:9 They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation,
- Romans 5:6 For while we were yet weak, at the right time Christ died for the ungodly.
- Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him,
- Ephesians 3:5 which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit,
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John Calvin 1540 · Public Domain 6 Who gave himself a ransom for all The…
6 Who gave himself a ransom for all The mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (Romans 8:34.) These are the two parts of his priesthood; for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven, he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his name. (Psalm 110:4; Hebrews 7:17.) So much the more does he expose the wicked sacrilege of the Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards the conclusion, and the beginning of the fifth chapter, [Hebrews 4:14-5:10,] and you will find what I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which, indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that it is impossible to take from Christ any part of the office of intercession, and bestow it on others, without stripping him of the title of priesthood.
Besides, when the Apostle calls him ἀντίλυτρον, “a ransom,” he overthrows all other satisfactions. Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption, which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of time, and to a single class, that benefit which was universal and perpetual. But a full illustration of this subject will be found in the Institutes.
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That there might be a testimony in due time; that is, in order that this grace might be revealed at the appointed time. The phrase, for all, which the Apostle had used, might have given rise to the question, “Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father to all without distinction, and if the one redemption through Christ was common to all?” He cuts off all ground for that question, by referring to the purpose of God the season for revealing his grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the fields are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons to follow in succession; why should we not allow the same authority to his providence in other matters? Shall we accuse God of instability, because he brings forward, at the proper time, what he had always determined, and settled in his own mind?
Accordingly, although it came upon the world suddenly and was altogether unexpected, that Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let us not think that it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his wonderful providence. The consequence will be, that there will be nothing that comes from him which shall not appear to us to be highly seasonable. On that account this admonition frequently occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which, at that time, on account of its novelty, many persons were startled and almost confounded. They who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing a hell for inquisitive persons.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A confirmation, because that even to the Gentiles in…
A confirmation, because that even to the Gentiles in the secret of salvation now opened and made manifest the Apostle himself being appointed properly to this office, which he doth faithfully and sincerely execute.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 Who gave himself a ransom for all, to…
6 Who gave himself a ransom for all, to be testified in due time.
Ver. 6. A ransom] Gr. αντιλυτρον, a counterprice; such as we could never have paid, but must have remained, and even rotted in prison, but for our all-sufficient surety and Saviour.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain ’ Antilutron, the word here translated ransom, is very…
’ Antilutron, the word here translated ransom, is very emphatical; it signifies the exchanging of condition with another, the laying down of one’s life to save another’s. This our Saviour has done for us. The Scripture discovers to us, that by nature we are the children of wrath, and guilty of many rebellious sins, and devoted to eternal death: being in this deplorable state, the Son of God, moved by his Divine love, undertook our restoring to the favour of God; and voluntarily endured the punishment due to our sins, and gave his most precious blood and life the price of our redemption, Mat 20:28. If it be objected: How is it consistent with Christ giving
himself a ransom for all, that so many perish in their sins? The answer is clear: We must distinguish between the sufficiency of his ransom and the efficacy of it; he paid a ransom worthy to obtain the salvation of all men, and has done whatever was requisite to reconcile God, and make men capable of salvation; but only those who by a lively faith depend upon him, and obey him, are actual partakers of salvation: that is, no person but may be saved in believing; and if men perish, it is not from a defect of righteousness in the Mediator, but from the love of their lusts, and their obstinate rejecting their own mercies. And it is unjust that the glory of his Divine compassion and love should be obscured or lessened for their ungrateful neglect of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Whereunto I am ordained a preacher, and an apostle,....…
Whereunto I am ordained a preacher, and an apostle,.... He was ordained or appointed to be a preacher of the Gospel from all eternity, and was separated or set apart unto it in time, and was put into the ministry of it by Christ himself, and was not a common or ordinary preacher of the word, but an apostle, an extraordinary officer in the Gospel church.
I speak the truth in Christ, and lie not; which are a sort of an oath, or an appeal to Christ the omniscient God, for the truth of what he said, concerning his ordination to the Gospel; see a like phrase in Rom 9:1. The phrase, "in Christ", is left out in the Alexandrian copy, and in three of Beza's ancient copies, and in some others, and in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions;
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a teacher of the Gentiles in faith and verity; the Gospel of the uncircumcision, or which was to be preached to the uncircumcised Gentiles, was committed to this apostle; and his work and ministry lay among them, and therefore he is called the apostle of the Gentiles: and so he was in faith and verity; which may regard the subject matter of his teachings and ministry; it was the faith and truth of the Gospel, even the whole of it, the faith which was once delivered to the saints, and the truth as it is in Jesus; or else the character of the apostle, as a teacher, that he was a true and faithful one, who with all integrity and veracity, fully and faithfully preached the Gospel; and since he was appointed a teacher of it to the Gentiles, this is another argument why they, as well as the Jews, should be prayed for.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Who gave himself a ransom for all - Such…
Who gave himself a ransom for all - Such a ransom, the word signifies, wherein a like or equal is given; as an eye for an eye, or life for life: and this ransom, from the dignity of the person redeeming, was more than equivalent to all mankind. To be testified of in due season - Literally, in his own seasons; those chosen by his own wisdom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Who gave himself a ransom] The word…
Verse 6. Who gave himself a ransom] The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et poenis, a servitute quassi et miseria peccatorum. "He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners." As God is the God and father of all, (for there is but one God, 1Ti 2:5), and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.
To be testified in due time.] The original words, το μαρτυριον καιροις ιδιοις, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which CALMET translates: Rendant ainsi temoignage au tems marqué; "Thus rendering testimony at the appointed time." Dr. MACKNIGHT thus: Of which the testimony is in its proper season. WAKEFIELD thus: "That testimony reserved to its proper time" ROSENMULLEN: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe suo tempore in omni terrarum orbe tradetur, "the doctrine which in its own time shall be delivered to all the inhabitants of the earth." Here he translates μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in 1Co 1:6; 1Co 2:1, c. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. "The testimony of which is confirmed in its own times." This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle's meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Who gave himself a ransom for all - This…
Who gave himself a ransom for all - This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all, and that the fact that he died for all is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this in relation to any of the race, is proof in relation to all. On the meaning of the phrase “he gave himself a ransom,” see the Mat 20:28 note; Rom 3:25 note; on the fact that it was for “all,” see the notes on 2Co 5:14.
See also the Supp. note on the same passage.
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To be testified in due time - Margin, “a testimony.” The Greek is, “the testimony in its own times,” or in proper times - τὸ μαρτύριον καιροῖς ἰδίοις to marturion kairois idiois. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that “the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world;” see Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind - for Jews and Gentiles; for all classes and conditions of people alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to pagans as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all people, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all; compare Rom 5:6 note, and Gal 4:4 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain See St. Augustine (lib. de Spi. et Lit. tom.…
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[BIBLIOGRAPHY]
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See St. Augustine (lib. de Spi. et Lit. tom. x. chap. 33. p. 118) Vult Deus omnes homines salvos fieri....non sic tamen, ut eis adimat Liberum Arbitruim, quo vel bene, vel male utentes, justissime judicentur. Quod cum fit, infideles quidem contra voluntatem Dei faciunt, cum ejus Evangelio non credunt.
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[BIBLIOGRAPHY]
St. Chysostom (Greek: om. z. p. 277) Greek: kai o men Christos kai apethanen uper ellauon....[]s oun, phesin ouk episteusan, oti ouk ethelesan, to de autou moros egeneto.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain gave himself-- (Tit 2:14). Not only the Father gave…
gave himself-- (Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Phi 2:5-8).
ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Lev 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mat 20:28; Eph 1:7; Pe1 1:18-19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
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for all--Greek, "in behalf of all": not merely for a privileged few; compare Ti1 2:1 : the argument for praying in behalf of all is given here.
to be testified--Greek, "the testimony (that which was to be testified of, Jo1 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (Ti1 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] (Co1 1:6; Co1 2:1; Th2 1:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Gave himself—So that his death was voluntary. Note,…
6. Gave himself—So that his death was voluntary. Note, Joh_10:15; Joh_10:18. While God gave his son, (Joh_3:16,) the son concurrently yet freely gave himself.
A ransom—A very expressive substitutive term, αντιλυτρον, antilutron. Lutron (from λυω, luo, to release) is the loosing-money by which a person is ransomed from durance. It is the term applied to Jesus by himself in Mat_20:28, and Mar_10:45. But the present is not only lutron, but, with the prefix anti, instead, is more explicitly a lutron placed instead of the person in durance.
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For all—The all a third time presented. The emphatic insisting on a universal atonement, limited, not by divine circumscription, but by human rejection.
To be testified in due time—The translation gives accurately the general sense. But the Greek literally is, the testimony in its own times. The noun, the testimony, is in apposition not with ransom, but with the entire preceding clause. The giving himself a ransom was itself the testimony.
Own times—In that period of human history to which it providentially belongs.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. a ransom] The word is a compound naturally…
6. a ransom] The word is a compound naturally formed, as time passed, to represent Christ’s own teaching, antilutron thus recalling the lutron anti of Mat_20:28; Mar_10:45. On this last verse Maclear distinguishes, from Trench’s Syn., p. 276, the three great circles of images in Scripture used to represent the purport of Christ’s death:
(a) sin offering or propitiation, 1Jn_2:2; 1Jn_4:10.
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(b) atonement, i.e. at-one-ment, reconciliation with an offended friend, Rom_5:11; Rom_11:15; 2Co_5:18-19.
(c) ransom, or the price paid for the redemption of a captive from slavery, Rom_3:24; Eph_1:7.
This third image, which is St Paul’s latest love, occurs again, Tit_2:14, ‘that he might redeem us from all iniquity,’ and is chosen by St Peter, 1Pe_1:18, and the writer to the Hebrews, Heb_9:12.
Our Article II. like this creed, and unlike the Apostles’, Nicene and Athanasian Creeds, adds a statement of the purport of Christ’s death to its statement of the fact; but takes the first and second of these images to express it; “who truly suffered, was crucified, dead and buried, to reconcile His Father to us, and to be a sacrifice not only for original guilt but also for all actual sins of men.” Cf. Art. XV.: ‘He came to be the Lamb without spot, who by sacrifice of Himself once made should take away the sins of the world.’
to be testified in due time] R.V. the testimony to be borne in its proper seasons; the neuter substantive having its proper sense, ‘that which was to be testified of.’ The word may well have come into this creed from the familiarity of the Jewish Christians with its use (as Wordsworth suggests) in the Pentateuch, where it occurs 30 times in connexion with the Holy of Holies, the Tables of the law, the Tabernacle and the Ark. Cf. Act_7:44, ‘Our fathers had the tabernacle of the testimony in the wilderness.’ ‘The redemption made by the Blood of Christ was the True Testimony which was reserved for its full revelation in its own appointed season,’ Eph_1:10, ‘a dispensation of the fulness of the seasons to sum up all things in Christ.’
The reading is not doubtful, though from the apparent abruptness (sufficiently accounted for if part of a brief creed) the scribes in the mss. seem to have stumbled at the clause, each giving some variety for smoothness. See note on 1Ti_2:5 for the connexion; which makes the force and relevance of the familiar phrases strong and clear.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) Who gave himself a ransom for all.—The declaration…
(6) Who gave himself a ransom for all.—The declaration (of 1Ti_2:5) that there was one God for fallen man would have been scarcely a joyful proclamation had it not been immediately followed by the announcement that between that one God and sinning man there was a mediator, Now (in 1Ti_2:6) we have in a few words the inspired description of the manner in which the Mediator performed His office and work; of His own free sovereign will; He yielded up Himself to death as the price of the redemption of all mankind—His life in exchange for their forfeited lives.
St. Paul’s teaching here is very definite, and is utterly irreconcilable with much of the popular (so-called) theology of the day, which rejects this great Christian doctrine, so clearly taught here by St. Paul, of a “satisfactio vicaria.” This teaching asserts, that without pleading the death of Christ, we may, if we please, approach and find access to the Father, and such teaching as this passage shows is irreconcilable with gospel truth.
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To be testified in due time.—Better rendered, “witness of which was to be borne in its own times. The meaning of the words is,” Jesus Christ in the eternal counsels, gave Himself to death as the price of the redemption of fallen man; at the appointed and fitting season He endured this death—this death was the witness to the truth of the tremendous offering made in the counsels of the eternal and ever-blessed Trinity. So St. Chrysostom, who asserts that “the witness to be borne” was given in the death and suffering of the Lord.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The testimony to be borne in its own times…
The testimony to be borne in its own times for to be testified in due time, A.V Torion kairoiv ijdioiv. This phrase is somewhat obscure, and is differently explained. But the most literal rendering and the best sense seems to be: The testimony, at its proper time, to which I was appointed a preacher and an apostle," meaning that the mediation and redemption of Jesus Christ was the subject-matter of that testimony which he Paul was appointed to bear at the proper time. Torion eijv o must be taken together, without any intervening stop. This accounts for the article to. The exactly parallel place isav. Tit_1:1, Tit_1:2, as a close comparison of the two passages will show. A further proof of the identity of thought in the two passage"s is the recurrence in both of the phrase, ejpignwsiv ajlhqei A ransom (ajntilutron); here only in the New Testament, but it is used perhaps by Symmachus in Psa_48:9 (49., A.V), where the LXX, have Ghn timhsewv thv yuchv aujtou, following the reading rqy, instead of rqye as in the Hebrew text.
What means a ransom? They were about to perish, but in their stead he gave his Son, and sent us as heralds to proclaim the cross" (Chrysostom).
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The equivalent word in the Gospels is ajntallagma (Mat_16:26; Mar_8:7) jAntilutron does,at seem to differ materially in me, ulna from lutron, the common classical word for "ransom" (i.e. redemption money), and used by our Lord of his own life given as a ransom for many (Mat_20:28; Mar_10:45) It is the price given as an equivalent for setting free the prisoner, or sparing the forfeited life; lutrow, (Luk_24:21, etc.) lutrwsiv, (Luk_1:68, etc.) lutrwthv, (Act_7:35) ajpolutrwsiv (Luk_21:28; Rom_3:24, and passim) have all the sense of "redeem," "redemption," and the like. In its own times. The notion of a time specially appointed for Christ"s coming into the world is frequently dwelt upon in Scripture; e.g. Gal_4:4; Eph_1:10; Heb_1:2 (comp. Act_17:30, Act_17:31; 2Co_6:2) (See the same phrase, 1Ti_6:15)
The self-giving of Christ.
gave himself a Ransom for all, to be testified in due time." We are indebted to the slavery of St. Paul"s time for the use of the word "ransom." So literature, in its words, enshrines history. We cannot make a perfect theory of the Atonement. Many have tried. Some have taken the idea of slavery; some have taken the idea of debt. There has been the commercial" theory, and the "legal" theory; but no theory is complete that does not contain all the ideas. The idea of "ransom" has had its false theory; for in the seventh century some theologians said, "It was a price paid to the devil." That we are the slaves of sin, and that Christ ransoms us, is the great doctrine of the gospel.
I CHRIST GAVE HIMSELF. The humanity of that age gave others. What is the great study of the dying Roman age? Selfishness. The patricians, wrapped up in togas, saw, in the Colosseum, the gladiators fall to amuse them. The great generals brought home as slaves physicians, musicians, and workmen, and used them as good investments. Rome bore away the native art of Greece to decorate its own homes. Not only the humanity of that age, but the humanity of every age without Christ tends to self-ism. The philosophy of the cross is the only social philosophy. It does not take. It leaves men to the personal use of their gifts and possessions; but it says, "Give yourself your purest ideals, your best impulses, your noblest powers, for the good of others.
II THE CAESARS OF THAT AGE HAD NO TRUE POWER. They held men by the throat, and not by the heart; and they were lifted to Caesarship by the Praetorian guards. They rose and fell by the sword; and the dagger or the Tiber saw the last of them. The words were a satire on the Savior, saying that he also himself is Christ, a King an unconscious prophecy, and yet how true! His kingdom came without observation; it was an empire within the heart; it was not in word, but in power; it was not with observation, but it silently grew like the mustard seed. Its foundation was in this, He gave himself his exquisite sensibilities, his sacred energies, his unwearied endurance, his contact with shame and scorn; and then, on the cross, he died, "the Just for the unjust, to bring us to God. W.M.S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. Who gave himself a ransom for all. Not…
6. Who gave himself a ransom for all. Not for an elect nation, like the Jews, or for the elect individuals arbitrarily selected, but for all men. All men have been redeemed by his blood, if they will accept the ransom. To be testified. The testimony, or preaching of this ransom, was to be given at due seasons.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.