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2:1-3:16πςδῖἐ οκ θο ἀατέεθι, 3:15. Regulations for the Church, as regards (a) public worship, the proper objects of prayer (2:1-7), and the position to be occupied by men and women (2:8-15); (b) qualifications for the officers: the bishop (3:1-7), deacons (3:8-10, 12, 13), deaconesses (11).
2:1-7. Paraphrase. I come to special regulations to guide you in your true work, and I want to urge first of all that Christians should realize the universality of the message of the gospel. For this, prayers and thanksgivings are to be made in public worship for all mankind, and primarily for rulers and all in any position of authority, that so we may be able to live a quiet life undisturbed by war and persecution, in a religious and serious spirit. Such prayer is true prayer and well-pleasing to God who has already saved us, but wishes all men to be saved too, and to reach a full knowledge of truth.
For there is one and one only God, one and one only who stands between God and men, He who shares human nature, Christ Jesus, and He gave Himself in life and death for all mankind, so bearing witness to God’s great Love in God’s own time; and it was to carry on that message that I myself was chosen as a herald, as a commissioned Apostle—yes, whatever my opponent may say, that is true: He did commission me—whose one task is to train Gentiles in the spirit of faith and in truth.
The keyword of this section, as of the Epistle to the Romans, is universality, πς(ὑὲ πνω ἀθώω . . . πνω τνἐ ὑεο . . . πνα ἀθώος. . . ὑὲ πνω). The emphasis on it may be due to Gnostic tendencies to exclusiveness, laying undue stress on knowledge, and distinguishing between πεμτκίand ψχκί(cf. 6:20, Jud_1:19), but vv. 5-7 suggest that it is rather due to Jewish exclusiveness. St. Paul would naturally be anxious that the Christian Church should not fail, as the Jews had done, in recognizing the universality of its mission.
1. ον marks the return from a digression to the main subject, but perhaps suggesting a logical connexion. “Since, then, our one object is to produce love (1:5), and to carry the message of salvation to all sinners (1:15), there must be prayer for all men.” Chrysostom has some excellent remarks upon the power of intercession to break down the barriers of prejudice.
πῶο πνω] Because worship gives the note which action has to take up.
δήες ποεχς ἐτύες εχ, cf. Php_4:6 τ ποεχ κὶτ δήε μτ εχ τ ατμτ ὑῶ γωιέθ. For attempts to distinguish the three words, cf. Origen, πρ εχς 14; Augustine, Ep. 50 (who refers them to distinct parts of the Liturgy), Bengel, and Bernard. Probably δήες emphasizes the sense of need, ποεχίthe approach to God, ἐτύες(= ατμτ, Php_4:6) the actual petition, but the distinction was not meant to be emphasized: the triad is a favourite feature in St. Paul’s style. The connexion with 8-15 and the effect of this passage on the Liturgies makes it clear that the primary reference is to public worship, ἐ τ λτεᾳτ κθμρν, Chrys.
ἐτύες] Here and 4:5 only in N.T., also in 2 Mac 4:8, and cf. 3 Mac 6:40 ἐτχα ἐοήατ—from ἐτγάεν “to chance upon,” then “to have an audience with a king,” to have the good fortune to be admitted to an audience, so to present a petition; cf. Wisd 8:21 ἐέυο τ κρῳκὶἐεθνατῦ ἔτυι, a formal petition, especially to a king; so frequently in Josephus, Diodorus, and the Papyri (Deissmann, B.S., pp. 121, 146). The thought of the King of the ages, 1:17, may still be in the writer’s mind.
εχρσίς] not in the technical usage = “Eucharists,” “thanksgivings in offerings”; cf. Lightfoot on Clem. Rom. 1:41, and the careful examination of the use of the word by Dr. Swete (J. Th. St. iii. p. 161) and Dr. Hort (ib., p. 594); but “thanksgiving in words,” thought of as part of common worship, cf. 1Co_14:16. It will include gratitude for the past kindnesses of those for whom we pray (ὑὲ τνποπρμννἀαῶ, Theodoret), for God’s past mercies to them (Chrys. quoting Mat_5:45); but more widely—for what they are, God’s creatures, the object of His love, whom He wishes to be saved. Chrysostom says finely, ὥπρκιό τςἐτ πτρτςοκυέη ἁάη ὁἱρυ·πνω τίυ ἀίνατνκδσα, κθπρ κὶὁθὸ, ᾦἱρτι
ὑὲ πνω ἀρπν] There is no one for whom the Christian Church has not to pray; no one for whose creation it has not to thank God! Even for God’s enemies its duty is “et quod facti sunt diligere et quod faciunt increpare: mores pravorum premere, vitæprodesse” (Gregory, Reg. Past. iii. c. 22).
2. ὑὲ βσλω] not “for the emperor” (as in 1 P 2:17 τνβσλατμτ), but “for emperors,” the rule being meant to be universal and lasting; cf. Tert. Apol. 30, “pro omnibus imperatoribus”; or perhaps “for kings,” including local kings under the Empire; cf. Mar_13:9 ἐὶἡεόω κὶβσλω. The duty is emphasized perhaps because of the Jewish tendency to rise against the Empire (“Judæ assidue tumultuantes,” Suet. Cl. 25), which might pass over into the Christian Church under a misapprehension of Christian liberty (cf. 6:1, 2, 1 P 2:16), and under the stress of persecution and growing suspicion (Tac. Ann. xv.44); but apart from this it would be natural to St. Paul with his pride in the Empire and its citizenship, Rom_13.
Compare Jeremiah’s advice to the Jews in Babylon, ποεξσεπρ ατνπὸ κρο, ὅιἐ ερν ατςερν ὑῶ, 29:7 and Bar 1:11, 12 ποεξσεπρ τςζῆ Νβυοοόο, Ezr_6:10, Ezr_6:1 Mac 7:33. The later Jews prayed “for the peace of the kingdom, since but for fear thereof we had swallowed up each his neighbour alive,” Pirke Aboth, iii. 2, and prayed for the emperor in their synagogues (Philo, ad Flaccum, p. 524), and offered sacrifices twice a day in Jerusalem for the emperor and people of Rome; but this was stopped with the outbreak of the last Roman war, Jos. B.J. ii.10 and 17; cf. Abrahams, Studies in Pharisaism, §8.
For a similar command, probably based on this, cf. Polyc. Ep. 12 (ubi v. Lightfoot); and for the substance of the prayer, Clem. Rom. 1.61, οςδς κρε ὑιίν ερνν ὁόοα, εσάεα, εςτ δέενατὺ τνὑὸσῦδδμννατῖ ἡεοίνἀρσόω . . . σ, κρε δεθνντνβυὴ ατνκτ τ κλνκὶεάετνἐώινσυ ὅω δέοτςἐ ερν κὶπαττ εσβςτνὑὸσῦατῖ δδμννἐοσα ἵε συτγάωι: Tert. Apol. c. 30, “Vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum”; ib. c. 39, “Oramus pro imperatoribus, pro ministeriis eorum ac potestatibus, pro statu sæ pro rerum quiete, pro mora finis.” For the effect of this passage on the Liturgies, cf. the “Clementine” Liturgy, πρκλῦε σ, κρε ὕε τῦβσλω κὶτνἐ ὑεοῇκὶπνὸ τῦσρτπδυ ἵαερνύνα τ πὸ ἡᾶ ὅω ἐ ἡυί κὶὁοοᾳδάοτς. . . δξζμνσ (Brightman, Lit. E. and W. i. p. 21), the Liturgy of St. James (ib. p. 55), the Coptic Liturgy (ib. p. 168), the Prayer for “the whole state of Christ’s Church” in the English Prayer Book.
ἐ ὑεόῃ (“in sublimitate,” Vulg.; “in sublimi loco,” Ambrosiaster): here and 1Co_2:1 only in N.T., but cf. Rom_13:1 ἐοσαςὑεεοσι: 1 P 2:13 βσλῖὡ ὑεέοτ: 2 Mal_3:11.
ἵακτλ] gives the result of the prayer. Pray for good government, for that will secure you a quiet life. Perhaps also (so Holtzmann) dependent on πιῖθι giving the result of the fact that they pray. Pray for the government, that the heathen may recognize your loyalty and you be left in peace. Cf. Tertullian, Apol. 39, and Seneca (Ep. Mor. 73), who defends philosophers from the charge of disloyalty to rulers, “e contrario nulli adversus eos gratiores sunt: nec immerito: nullis enim plus præ quam quibus frui tranquillo otio licet.”
ἤεο. (here only in N.T.), ἡύιν1 P 3:4 only, but cf. ἡυάεν 1Th_4:11; μτ ἡυίς 2Th_3:12, a retired and quiet life (cf. M.M s.v.), undisturbed by war or persecution from outside; free from such tumults as that at Ephesus had been Act_19:23.
ἐ εσβί κὶσμόηι] an interesting Hellenic counterpart to the Hebraic ἐ ὁιττ κὶδκισν of Luk_1:75.
εσβί] (“pietate,” Vulg.) godliness; the true reverence towards God which comes from knowledge; characteristic of Past. Epp. here and 3:16, 4:7, 8, 6:3, 5, 6, 11, 2Ti_3:5, Tit_1:1, but also in Acts and 2 P, and common in LXX and classical literature; cf. Bernard and Trench, Syn. s.v. It may include a true respect and reverence for human superiors (cf. 5:4), and perhaps does so here.
σμόηι (“castitate,” Vulg.; “sobrietate,” Thdt.; “honestate,” Calvin), dignity, gravity, seriousness, the demeanour of the εσβή towards men (cf. Tert. Præ 43, “ubi metus in Deum, ibi gravitas honesta”): “a grace and dignity not lent him from earth, but which he owes to that higher citizenship which is also his: being one who inspires not respect only, but reverence and worship,” Trench, N.T. Syn. s.v.; cf. ἱρπεες Tit_2:3 note; Clem. Alex. Strom. vii. 35, σμὸ δὰτνἐὶτ θῖνἐιτοή.
3. τῦο “Such prayer for all mankind,” or “such a life” (so Pelagius, von Soden): either will help on God’s purpose and help to save men. Cf. Euseb. H.E. iv. 7, who speaks of the Church as τ σμννκὶελκιὲ κὶἐεθρο τ τ σφο κὶκθρντςἐθο πλτίςκὶφλσφα εςἅα γνςἙλνντ κὶβράω ἀοτλοσ.
κλν] Cf. additional note, p. 22. Here it may be joined closely with ἀόετν “good in God’s sight,” or perhaps its reference is manward. This will win men and please God. Cf. 2Co_8:21; Clem. Rom_1:7, κλνκὶποδκὸ ἐώιντῦπίσνο ἡᾶ.
4. πνα] With slight antithesis to ἡῶ: he who has saved us, 3 including the chief of sinners (1:15), wills to save all, cf. 4:10, Wisd 16:7 δὰσ τνπνω στρ. There is no limitation, such as Tertullian, “eorum quos adoptavit” (de Or. 4); Augustine, “omnes præ quia omne genus hominum in eis est” (de corr. et gr. 44). His will to save is as wide as His will to create and to protect, “omnes vult salvari quia et omnes tuetur” (Thd.-Mops. ad loc., with Swete’s note); cf. Eze_18:23, Wisd 1:13-16, Rom_5:18, and Epict. iii. 24, 2, θο ὃ πνα ἀθώοςἐὶτ εδιοεν ἐὶτ εσαενἐοηε. But Bengel’s non coguntur and Ambros. si et ipsi velint add the necessary limitation to the working of God’s will; cf. Herm. Sim. viii. 1; Hooker, Eccl. Pol v. 49.
ἐίνσν] Favourite word with St.Paul(10 times; see Armitage Robinson on Eph., detached note); elsewhere Heb. (1), 2 P (4)
ἐίν ἀηεα] Past. Epp. only 2Ti_2:25, 2Ti_3:7, Tit_1:1, but ἐι τςἀη., Heb_10:26. It has become a technical term for the intellectual acceptance of Christianity; cf. μτνσὰ εςἀηεα of the proselyte to Judaism, Philo, de Spec. Leg. 4:178 (Dibelius), κννςεςἐίνσντςἀηεα of philosophy, Epict. 11. xx. 21 (M.M. s.v.).
5-7. 5-6 expand σθνι 7 expands εςἐίν ἀη. ἐθῖ.
5. ες Correlative to πνα One, and therefore with a will for all mankind, for Gentile as well as Jew; cf. Rom_3:29, Rom_3:30 ἢἸυαω ὁθὸ μνν οχ κὶἐνν νὶκὶἐνν επρεςὁθό, Eph_3:4-6 and Isa_45:20-23. There may also be an implied antithesis “one and not many” (cf. 1Co_8:4-6).
εςκὶμστς] one mediator able to represent both God and man entirely (cf. Iren. iv. 20, “hominibus ostendens Deum, Deo autem exhibens hominem”), again with an implied antithesis, one and not more: not Moses any longer (Gal_3:19; Philo, de Vita Mosis, ii. 166, οαμστςκὶδαλκὴ . . . τςὑὲ ο ἔνυ ἱείςκὶλτςἐοετ), not any Jewish High Priest (Heb_8:6, Heb_8:9, 15, Heb_8:12:24), nor any angel (Col_2:18, Heb_2:16; Test. XII. Patr., Dan, c. 6, ἐγζτ τ θῷκὶτ ἀγλ τ πριομν ὑᾶ·ὅιοτςἐτ μστςθο κὶἀθώω ἐὶτςετνςἸρή: Philo, Bible. Antiq. xxxii. 14), nor any being in the mysteries intermediate between God and the creation, like Mithras (Cumont, Les mysteres de Mithra3, pp. 129, 139), nor any Gnostic æ intermediate between God and the world. Philo had regarded the Word of God as occupying such an intermediate position; cf. Quis rerum div. hæ 42, where He is described as ἱέη τῦθηο and πεβυὴ τῦἡεόο πὸ τ ὑήον Christ Jesus has embodied this function in a human life.
ἄθωο] The Divine side is assumed: the human only mentioned, as he is thinking of the gift given in the human life, a true man, no angel, no mere phantom appearance, but one living a human historic life, a “second Adam,” “The Son of man.” There is much to be said for Lachmann’s punctuation, putting the comma after ἄθωο. For there is one only God, one only man too, representative of God and man, viz. Christ Jesus.
6. ὁδὺ ἑυό] prob. a reminiscence of the Lord’s own saying, Mar_10:45 δῦα τνψχνατῦλτο ἀτ πλῶ: cf. Tit_2:14 note.
ἀτλτο Here only in N.T.: in Psa_48:9 it is an alternative rendering for τντμντςλτωές(Field, Hexapla), a vicarious ransom: for the form, cf. ἀτμσί, Rom_1:27, 2Co_6:13; for the thought, Tit_2:14 note, and cf. Eleazar’s prayer that the sacrifice of his own life may save his nation, κθρινατνπίσντ ἐὸ αμ κὶἀτψχνατνλβ τνἐὴ ψχν 4 Mac 6:29. These verses 5, 6 may be quoted from some formula (Dibelius), cf. 1Co_8:6, but they spring naturally out of the context.
τ μρύιν] acc. in apposition to the preceding statement, cf. Rom_12:1, 2Th_1:5: the great truth revealed in God’s own time. But by whom? It may include the whole chain of witnesses. (a) The law and the prophets pointing to it, cf. Rom_3:21 μρυομν ὑὸτῦνμυκὶτνποηῶ, and 1 P 1:11. (b) The witness of the Lord Himself in His Life (cf. 6:13 and Joh_18:37 ἵαμρυήωτ ἀηεᾳand 1 P 1:11. “Sanctae vitædedit exemplum,” Pelagius), His passion (μρύιντ πθς Chrys.), and resurrection (“tempore quo resurrexit,” Thd.). (c) The witness which the writer and all future teachers have to give, cf. 1Co_1:6, 2Th_1:10. (“This is the fact to which we are to bear our testimony, as opportunities present themselves,” Twentieth Century N.T. “The outlook is to the future of the Church,” Bernard. This suits the context, ordering prayers for all men that so the message of salvation may reach to all: and this will need time. But Tit_1:3 makes any reference to the future doubtful.
κιοςἰίι, cf. Tit_1:3 note.
7. εςὃἐέη] 2Ti_1:11, and supra, 1:13 note.
κρξ] The word was associated not only with the games (1Co_9:27) but also with the Eleusinian mysteries; cf. τῦἘεσνο ἱρῦκρξ Philostratus, Vit. Soph. ii. 33, and other instances, ap. M.M. s.v.
ἀη. λγ] Rom_9:1, 2Co_11:31, Gal_1:20. The language of one whose authority and whose truthfulness have been attacked in the past, and who is still face to face with opposition.
ἐ πσε. (cf. 1:2) κὶἀηεᾳ] The sphere and the subjects in which he teaches; corresponding to the two purposes of God in 4, faith in salvation and knowledge of Him. It may include his own loyalty (1:12) and truthfulness (cf. ἀηεα λγ) (so Wohlenberg); but only by implication.
8-15. Paraphrase. The second point which I wish to stress is the spirit and order of public prayer. Men when they pray to God must lay aside all personal ill-will and irritation; women must dress quietly, for they are engaged in a sacred task, and their true adorning is that of good works, not of costly jewels and dress. The women should listen to the teaching quietly and submissively: I do not allow a woman to be herself a teacher, nor to dictate to men; and that for two reasons. The order of creation suggests man’s taking the lead, first Adam, then Eve. The history of the Fall suggests women’s weakness: it was not Adam but Eve who was deceived and so fell. Yet God’s will to save all men extends to her:
“A child from woman’s seed to spring
Shall saving to all women bring.”
That is a true saying; but to be saved they must continue faithful, loving, holy, and self-controlled.
The whole section refers primarily only to public prayer (though it appeals at times to principles that have a wider application); this is clear (a) from its position between 1-8 and 3:1-13. (b) From the analogy of 1Co_11:2-16, 1Co_14:34-36 which were apparently in the writer’s mind. (c) From its influence on subsequent Church orders; cf. Canon. Hippol. § 81-88, “mulier libera ne veniat veste variegata in ecclesiam ... neve omnino loquantur in ecclesia quia est domus Dei.” Test. Dom. Nostri, ii. 4; Const. Apost. iii. 6; cf. Clem. Alex. Pæ iii. 11, ἐὶτνἐκηίνἄτο τνγνῖακὶτνἄδαἐτλσέοςκσίς
(d) Perhaps from the analogy of heathen priestesses; cf. 10 note.
The purpose of the section is twofold. (a) Primarily, to secure a right spirit and character in those who pray, both men and women; cf. 8, 9, 10, 15. (b) To check a freedom which women were claiming to teach at the meeting. Nothing is mentioned about women prophesying, which was always exceptional, and the writer is laying down general rules. It is less clear whether any rule is laid down as to leading the prayers. This is not stated, and the language is consistent (1) with the theory that there was no leader, but that all prayed in silence until the Spirit moved some one, man or woman, to pray aloud (cf. Ramsay, Exp., Sept. 1909): (2) with the theory that the ἐίκπςacted as leader, the rest joining in with the Amen (1Co_14:16). This is more consistent with 1, 2 supra, and 3:1-7.
8. βύοα. (cf. 5:14, Tit_3:8, Php_1:12) ονparallel to 1, but perhaps suggesting a slight connexion with the last paragraph. The thought of God’s universal salvation is still in his mind, σθνι 4; σθστι 15, and the ideal of the true Christian life; Cf. 2 with 9-11.
ἐ πνὶτπ] “Wherever you meet for public worship”; or more probably the writer means the rule to be universal for all churches under his influence, πνίbeing an echo of πνα (4), πνω (6); cf. 1Co_1:2, 1Co_7:17, 1Co_14:33 ὡ ἐ πσι τῖ ἐκηίι τνἁίν There is possibly a reminiscence of Mal_1:11 ἐ πνὶτπ θμααποάεα . . . κὶθσακθρ·δόιμγ τ ὄοάμυἐ τῖ ἒνσν which was a favourite quotation in 2nd-century writers, as pointing to the universal offering of the Eucharist; cf. Justin, Dial. 41 and 117; Iren. iv. 17; so Didache, c. 14, where it is given as a reason why no one who has a quarrel with another should join in the Eucharistic sacrifice.
ἐαρνα χῖα] Standing to pray, as was customary with pagans and Jews alike, and common with the early Christians; cf. Dict. Chr. Antiq., s.v. Oranti. For Greek and Roman illustrations, cf. Wetstein, Wohlenberg, and Deissmann, L.A.E., p. 421.
ὁίυ χῖα] Combines the idea of moral purity (“quae sanctis operibus ministraverint,” Origen on Rom_6; cf. Job_16:17 ἄιο δ οδνἦ ἐ χρίμυ εχ δ μυκθρ: Psa_24:4, Isa_1:15, Isa_1:16, Jam_4:8; Clem. Rom_1:29, ἐ ὁιττ ψχςἁνςκὶἀινοςχῖα αρνε) with that of consecration, hands like those of consecrated priests, performing the tasks of holy priesthood (1 P 2:9). It is partly explained by χρςὀγςκὶδαο. They must have the consecration of Christian Love, if they are to pray aright. Cf. Tert. Apol. 30, “manibus expansis quia innocuis”; De Orat. 14, “manus expandimus, de dominica passione modulati,” in imitation of the Cross. It is difficult to imagine after Our Lord’s teaching that Christians had taken over the Jewish practice of ceremonial ablutions. So Ramsay, ubi s., but cf. Hippol. Canon, §241, “Christianus lavet manus omni tempore quo orat.”
χρςὀγς (cf. Mat_5:23-25, Mat_5:6:14, Mat_5:15), κὶδαοιμῦ probably “disputing” (“disceptatione,” Vulg.); cf. Php_2:14 χρςγγυμνκὶδαοιμν Mar_7:21 ο δαοιμὶο κκί evil thoughts against one’s neighbour, the chief of the things which really pollute. Did. 14, πςἔω τνἀφβλα μτ τῦἑαρυατῦμ σνλέωὑῖ, ἕςδαλγσν Tertull. De Or. 11. 12, Thd. and Thdt. interpret it as “doubt,” “hesitation” (cf. Mar_11:23, Jam_1:6, Herm. Mand. ix. 1); with right feeling to man and God, with love and faith (cf. 15 and 1:14); but the idea of doubt is alien to the context, which emphasizes man’s relation to his fellow-men.
8-15. This section deals only with the dress and conduct of women at the meetings; but compare the general relation of husband to wife in 1 P 3:1-8, which appears to be influenced by the passage; cf. also Cyprian, De Hab. Virg., where an a fortiori argument is drawn from this passage to the ordinary dress of virgins, and Tertull. De cultu Fem., where it is used as an argument for the ordinary dress of all Christian women, who may have to face martyrdom at any moment. Compare also the contrast between Virtue, κκσηέντ μνσμ κθρττ, τ δ ὄμτ αδῖ τ δ σῆασφούῃ ἐθτ δ λυῇ and Vice, κκλωιμνντ μνχῶα. . . ἐθτ δ ἐ ἧ ἂ μλσαἡὥαδαάπι in the story of Prodicus, Xen. Mem. ii. 1.
9. ὡατς] Perhaps carries on to women all that has been said about men (Chrys., Ramsay), but not necessarily (cf. 3:8, 11, Tit_2:3, Tit_2:6), and it does not affect the construction, which is βύοα κσεν
κτσοῇ Possibly “demeanour,” “deportment” (Ambros., Dibelius, M.M. s.v.); but as this is expressed in μτ . . . σφούη, more probably “dress,” which is implied by the contrast μ . . . πλτλῖcf. Isa_61:3; Clem. Alex. Pæ iii. 11, quoted above.
αδῦ] “That shamefastness which shrinks from overpassing the limits of womanly reserve and modesty”; κὶσφ., “that habitual inner self-government with its constant rein on all the passions and desires which would hinder temptation from arising, or at all events arising in such strength as should overbear the checks and barriers which αδςopposed to it.” Trench, Syn. s.v.; cf. Tert. de C. Fem. ii. 8, “ubi Deus, ibi pudicitia, ibi gravitas, adjutrix et socia ejus.” For its meaning as applied to different ages and sexes, cf. additional note, p. 148.
πλτλῖ] Cf. 1 P 3:4, which seems suggested by this place.
10. ἐαγ (cf. 6:21, Wisd 2:12): θοεεα. (“promittentes castitatem,” O.L.; “pietatem,” Vulg. Ambros.; “professing godliness,” R.V., A.V.; but better, “promittentibus Deum colere,” Thd., “that professe the worshippynge of God,” Tyndale), refers to their action in coming to the Church’s worship. There is perhaps a comparison with heathen priestesses; cf. ὁίυ χῖα, 8; ἱρπεες Tit_2:8, and an inscription describing the dress of the ἱρὶγνῖε in the mysteries, μ ἐέωμδμαχυί . . . μδ τςτία ἀαελγέα. Dittenberg, Syll. ii.2 653 (quoted by Dibelius); cf. Tert. de C. F. ii. 12, “sacerdotes pudicitiæ”
δʼἔγνἀαῶ] “Etiam sine sermone,” Bengel: prob. with κσεν Cf. Tit_2:10, Clem. Rom. 1:33, ἐ ἔγι ἀαος. . . ἐομθσν not with ἐαγλοέας cf. Tert. de C. F. ii. 13, for a rhetorical expansion of this passage, and Hipp. Canons 82-87, “Neque enim to quae pretiosorum lapidum et margaritarum ornamentis superbis tam pulchra es ut illa quæsola natura et bonitate splendet.”
11-15. Still dealing directly with conduct at the meetings; but the word ὑοαήsuggests a reference to the whole relation of wife to husband, cf. Eph_5:23. The language is coloured throughout by Gen_2 and 3: ἐλση= ἔλσν Gen_2:7; ἠαήη= ἠάηε3:18; τκοοί = τξι τκα 3:16.
11. ἐ πσ ὑοαῇ] “Submission to constituted authority, i.e. the officials and regulations of the Church,” Ramsay, though πσ suggests also “their husbands.”
12. αθνενThe earliest known use of the word, common in late Greek (from αθέτς a self-actor, an independent actor, so in vulgar Greek= δσόη (cf. Rutherford, The New Phrynichus, §96; Nä, p. 49; Moulton and Milligan, s.v.), “to lord it over,” “to dictate to,” the antithesis of ατςσυκρεσιGen_3:16.
13. ἐααηεσ: so 2Co_11:8 ἐηάηε, though the LXX has ἠάηε.
14. Cf. 2Co_11:3; and for the Jewish tradition that Eve was tempted by the serpent to infidelity, cf. Thackeray, The Relation of St. Paul to Contemporary Jewish Thought, pp. 50-57; for the Jewish attitude to women, Taylor, Sayings of the Jewish Fathers, i. 5 note; and for the connexion of Eve with transgression and death, Ecclus 25:24 ἀὸγνιὸ ἀχ ἁατα κὶδʼατνἀονσοε πνε.
γγννpassed into and has remained in the position of transgressor.
σθστι] taking up σθνι 4 ἁατλὺ σσι 1:15; shall be spiritually saved.
δὰτς(“that of Gen_3:16, ” or more technically “the great”) τκοοίς Two interpretations seem possible. (a) “By bearing children,” by that child-bearing which was once a thing of sorrow but now has become a source of salvation; not by spiritual activities at the meetings, but by motherhood and the quiet duties of home (cf. 5:14); including perhaps (so Chrys.) the rearing of children (cf. 5:10 ε ἐεντόηε, and Hippol. Canon 82, “Neve det infantes quos peperit nutricibus sed ipsa sola eos nutriat …neve administrationem familiænegligat”), and all maternal instincts, which become the saving of a woman from self and draw out her soul both to others and to God; cf. Ramsay, Expositor, 1909, pp. 339-47. If so, there may be an implied protest against those who depreciated marriage, 4:3.
(b) By the great child-bearing, by that which has produced the Saviour, the child-bearing of Mary, which has undone the work of Eve. This use of the article is very common in the Past. Epp.; cf. τ μσήιν ἡπσι, ἡδδσαί (p. xvi): for the thought, cf. Ign. ad Eph. 19, ἔαε τνἄχνατῦαῶο τύο ἡπρεί Μρα κὶὁτκτςατς ὁοω κὶὁθντςτῦκρο, Iren. Hæ v. 19, “si ea inobedierat Deo, sed hæ suasa est obedire Deo, uti Virginis Eva virgo Maria fieret advocata, et quemadmodum adstrictum est morti genus humanum per virginem, salvetur per virginem”: cf. ibid. 3:22; Præ Apostolica, c. 33; Justin, Dial. c. 100; Tert. de Carne, xli. c. 17: cf. the stress on ἄθωο, sup.5, and Gal_4:4 γνμννἐ γνιό.
(b) is probably right. It was given by some anonymous commentator (Cramer, Catena, vii. 22), and has been revived by Ellicott, von Soden, and Wohlenberg. Indirectly it reflects a glory upon all child-bearing, which has become the channel of the Salvation of the world.
The nominative to σθστι is perhaps Εα(cf. Irenæ u.s.), or ἡγν; Eve as the representative of women.
15. ἐνμίωι] Who? not “the children” (Chrys., Jerome), which is too far from the context, but γνῖε from 9, 10; or possibly “husband and wife,” suggested by 12-14; cf. 1 P 3:7 σγλρνμιχρτςζη.
πσε κὶἀ.] The essential Christian virtues, cf. 2Th_2:13; but possibly πσε suggests marital fidelity; cf. τὺ ἐ γμ δαύαο ἐ πσε, Brightman, Lit. E. and W., p. 26. ἁ. μτ σφ. the right relation between husband and wife, cf. 1Th_4:7, and a rhetorical amplification of the section in Clem. Hom. xii. 16-18, 21, ὁσφοαγνῖαἔενθλνκὶατςσφοε.
πσὸ ὁλγς] Cf. Tit_3:8 note; and for the variant ἀθώιο, Introd., p. xxxvi. The words perhaps refer to the preceding statement (so Chrys., Holtzmann, W. H., Hillard), as the other faithful sayings deal with salvation. If so, it is still uncertain how much of that sentence is included in the quotation; probably only σθστιδ δὰτςτκοοίς I would suggest that the previous words, Ἀὰ γρ. . . γγν, are a quotation from some Jewish Apocrypha, scornful of women (this would make the perfect tense γγν more natural), which is answered by quoting a well-known Christian saying about the effect of the Incarnation on women.
But most editors connect the words with the following paragraph.
J. Th. St. The Journal of Theological Studies, London, 1910-
M.M. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914-
Bible. Antiq. The Biblical Antiquities (of Philo), ed. M. R. James, S.P.C.K., 1917.
Const. Apost. Constitutiones Apostolorum, ed. P. A. de Lagarde, 1862.
Deissmann, Light from the Ancient East, by A. Deissmann, Eng. transln., 1910.
R.V. Revised Version of the English Bible.
A.V. Authorized Version of the English Bible.
Nä Das Wortschatz des Apostel’s Paulus, von T. Nä 1905.
Clem. Hom. Clementis Romani Homiliæ, ed. Dressel, 1853.