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1Ti_2:6. Ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων ] The word ἀντίλυτρον , which occurs only here, is synonymous with ἀντάλλαγμα in Mat_16:26; it is distinguished from the simple λύτρον , as Matthies rightly remarks, only in this, that the preposition makes the idea of exchange still more emphatic. According to the usage of the N. T., there can be no doubt that the apostle here alludes to Christ’s reconciling death; comp., besides Tit_2:14, Mat_20:28, etc., especially 1Pe_1:18-19, where the τίμιον αἷμα is mentioned as the means by which we are redeemed. The expression δοὺς ἑαυτόν has here—where ἀντίλυτρον is added by way of apposition to ἑαυτόν (as in Mat_20:28, λύτρον is in apposition to τὴν ψυχὴν αὐτοῦ )—the emphatic meaning of self-surrender to death, as in Tit_2:14, Gal_1:4 (comp. also in Joh_6:51, ἣν [ τὴν σάρκα μου ] δώσω , which, indeed, is uncertain critically), where δοὺς ἑαυτόν has the same meaning as παραδοὺς ἑαυτόν in Gal_2:20; Eph_5:25 (comp., too, Rom_8:32). He gave Himself as a ransom by giving Himself up to death. The thought on which it is based is this: men were held ἐν τῇ ἐξουσίᾳ τοῦ σκότους (Col_1:13); from this they could not free themselves ( τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὑτοῦ , Mat_16:26); Christ therefore gave the ἀντίλυτρον necessary to free them; this ransom is Himself ( δοὺς ἑαυτόν ), i.e. His life: τὴν ψυχὴν αὐτοῦ , Mat_20:28; so that by this, σωτηρία is purchased for them. This, however, was done for the benefit not of some, but of all. Hence Paul adds expressly ὑπὲρ (equivalent to: in commodum[92]) ΠΆΝΤΩΝ , which is emphatic, and with which he returns to the beginning of 1Ti_2:4. In this, as at 1Ti_1:15, the apostle revealed the substance of the ὙΓΙΑΊΝΟΥΣΑ ΔΙΔΑΣΚΑΛΊΑ , only that here he defines his former expression more precisely.
In order, however, that this act of love on the Lord’s part may bring forth its fruit, it must be proclaimed to the world; this is indicated in the words that follow.
ΤῸ ΜΑΡΤΎΡΙΟΝ ΚΑΙΡΟῖς ἸΔΊΟΙς ] ΤῸ ΜΑΡΤΎΡΙΟΝ is not to be taken as in apposition to ἈΝΤΊΛΥΤΡΟΝ , and explained of the death of Christ (Chrysostom: ΜΑΡΤΎΡΙΟΝ ΤῸ ΠΆΘΟς ); it is to be regarded as in apposition to the thought contained in the previous words of this verse (not “to the whole of what was previously said,” Hofmann). This does not mean, however, that τὸ μαρτύριον denotes Christ’s gift of Himself as a ransom (or “Christ’s sacrifice”), to be “the witness of salvation set forth at the appointed time, the historical fact that the divine purpose of salvation is realized” (Matthies);[93] for ΜΑΡΤΎΡΙΟΝ is not the deed itself, but the attestation, the proclamation of the deed; comp. 1Co_1:6; 1Co_2:1. Nor does it mean that by ΜΑΡΤΎΡΙΟΝ we are to understand the testimonium, quod Deus per Christi vitam, doctrinam et mortem protulit, vera esse ea omnia et rata, quae V. T. prophetae fore divinaverant (Heinrichs), for there is nothing to indicate an allusion to O. T. prophecy. The act of Christ already mentioned is called ΤῸ ΜΑΡΤΎΡΙΟΝ , in so far as this was its meaning and purpose. Bengel: ΤῸ ΜΑΡΤΎΡΙΟΝ acc. absol. ut ἜΝΔΕΙΓΜΑ , 2Th_1:5, innuitur testimonium redemtionis universalis.[94] The reason why the preaching of the gospel is called ΜΑΡΤΎΡΙΟΝ , is that its subject is an historical fact, the importance of which becomes known only by individual experience.
ΚΑΙΡΟῖς ἸΔΊΟΙς ] “is to be connected with ΤῸ ΜΑΡΤΎΡΙΟΝ , just as if it were connected with ΤῸ ΜΑΡΤΥΡΟΎΜΕΝΟΝ ” (Hofmann); the same expression is found in 1Ti_6:15; Tit_1:3; also Gal_6:9 (Act_17:26 : ΚΑΙΡΟῚ ΠΡΟΤΕΤΑΓΜΈΝΟΙ ); Chrysostom: ΤΟῖς ΠΡΟΣΉΚΟΥΣΙ ΚΑΙΡΟῖς .
[92] Van Oosterzee asserts, without reason, that ὑπέρ here is to be taken in the sense of substitution.
[93] Leo’s explanation is substantially the same as this: Quae Christus, inquit apostolus, ad homines servandos fecit, ea sunt ipsius Dei testimonium. Quid vero testatus est Deus eo, quod Jesum Christum mori passus est? Quid aliud, quam amorem suum in genus humanum plane incomparabilem?
[94] Van Oosterzee believes that μαρτύριον here must be taken as in apposition to ἀντίλυτρον , the apostle calling the Lord’s surrender of Himself the great μαρτύριον , with special reference to the truth mentioned in ver. 4. But against this it is to be remarked, that this explanation does not give a right definition of the relation of apposition, nor of the meaning and purpose of the μαρτύριον .