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1Ti_2:3. This verse points back to what was said in 1Ti_2:1; not, however, in such a way as to make 1Ti_2:2 a parenthesis (so in a former edition of this commentary), but rather so as to include the points mentioned in it.
τοῦτο ] does not refer to the thoughts immediately preceding, but to the ποιεῖσθαι δεήσεις … ὑπὲρ πάντων ἀνθρώπων κ . τ . λ .
The highest motive of the Christian to such prayer is the good pleasure of God.
καλὸν καὶ ἀπόδεκτον ] ἀπόδεκτος ] (like ἀποδοχή ) occurs only in this First Epistle to Timothy; it is synonymous with εὐάρεστος in Col_3:20 ( τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ ).
ἐνώπιον τοῦ σωτῆρος ἡμῶν Θεοῦ ] is referred only to ἀπόδεκτον by several expositors, who either take καλόν absolutely (de Wette: “good in itself;” so also van Oosterzee, Matthies: “ καλ . denotes the endeavour recommended in its inner worth and contents”), or, as Leo, supply with it ἐνώπιον τῶν ἀνθρώπων : “which is praiseworthy, sc. before men.” The latter is clearly quite arbitrary; but even for the former there is not sufficient ground, all the more when we compare 2Co_8:21 : προνοοῦμεν γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου , ἀλλὰ καὶ ἐνώπιον ἀνθρώπων .[86] On ΣΩΤΉΡ , see 1Ti_1:1.
Paul uses this name for God here because he has already in mind the thought that follows (Wiesinger).
[86] Heydenieich’s opinion is utterly erroneous, that Paul calls prayer for all καλόν , because it is not only right and good, but “brings a benefit to the Christians, by recommending them to their rulers.”