1 Timothy 2:6

Contextual Overview

¹ First of all, I ask that you pray for all people. Ask God to bless them and give them what they need. And give thanks. ¹ First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, ¹ I exhorte therfore that above all thynges prayers supplicacions intercessions and gevynge of thankes behad for all men: ¹ I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: ¹ First of all, then, I urge that requests, prayers, intercession, and thanksgiving be made in behalf of all people, ¹ First, I tell you to pray for all people, asking God for what they need and being thankful to him. ¹ I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; ¹ I exhort therefore, that first of all supplications, prayers, intercessions, [and] giving of thanks be made for all men; ¹ First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, ¹ I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men:

Bible Verse Review
  from Treasury of Scripure Knowledge

gave: Job 33:24, Isaiah 53:6, Matthew 20:28, Mark 10:45, John 6:51, John 10:15, 2 Corinthians 5:14, 2 Corinthians 5:15, 2 Corinthians 5:21, Ephesians 1:7, Ephesians 1:17, Ephesians 5:2, Titus 2:14, Hebrews 9:12, 1 Peter 1:18, 1 Peter 1:19, 1 Peter 2:24, 1 Peter 3:18, 1 John 2:1, 1 John 2:2, 1 John 4:10, Revelation 1:5, Revelation 5:9

to be testified: or, a testimony, 1 Corinthians 1:6, 2 Thessalonians 1:10, 2 Timothy 1:8, 1 John 5:11, 1 John 5:12

in: 1 Timothy 6:15, Romans 5:6, Romans 16:26, Galatians 4:4, Ephesians 1:9, Ephesians 1:10, Ephesians 3:5, Titus 1:3

Reciprocal: Exodus 30:12 - a ransom Leviticus 4:10 - peace offerings Leviticus 4:21 - a sin offering Leviticus 5:18 - for a trespass Numbers 3:41 - General Numbers 3:50 - General Numbers 7:15 - General Numbers 16:48 - General Job 36:18 - then Psalms 49:7 - give Psalms 130:7 - for with Isaiah 35:10 - the ransomed Isaiah 53:12 - he bare Jeremiah 30:13 - none Zechariah 3:9 - remove Matthew 26:13 - Wheresoever Luke 14:22 - and yet John 1:29 - which John 3:17 - but John 12:32 - all men John 16:23 - Whatsoever Acts 4:12 - is there Romans 3:24 - through 1 Corinthians 8:6 - and one Galatians 1:4 - gave Ephesians 5:25 - loved Colossians 1:14 - whom 1 Thessalonians 5:10 - died 1 Timothy 4:10 - the saviour Hebrews 2:9 - for every 1 Peter 5:6 - in

Gill's Notes on the Bible

Who gave himself a ransom for all,.... What the Mediator gave as a ransom for men is "himself", his body and his soul, which were both made an offering for sin; and his life, which is the result of union between soul and body; his whole human nature as in union with his divine person, and so might be truly said to be himself: this he gave into the hands of men, of justice and of death; and that voluntarily, which shows his great love to his people; and also as a "ransom", or a ransom price for them,

αντιλυτρον, in their room and stead; to ransom them from the slavery of sin, and damnation by it, from the captivity of Satan, and the bondage of the law, and from the grave, death, hell, ruin, and destruction: and this ransom was given for "all"; not for every individual of mankind, for then all would be delivered, freed, and saved, whereas they are not; or else the ransom price is paid in vain, or God is unjust to receive a sufficient ransom price from Christ, and yet not free the captive, but punish the person for whom he has received satisfaction; neither of which can be said. But the meaning is, either that he gave himself a ransom for many, as in

Matthew 20:28 for the Hebrew word כל, to which this answers, signifies sometimes many, a multitude, and sometimes only a part of a multitude, as Kimchi observes y: or rather it intends that Christ gave himself a ransom for all sorts of men, for men of every rank and quality, of every state and condition, of every age and sex, and for all sorts of sinners, and for some out of every kindred, tongue, people, and nation, for both Jews and Gentiles; which latter may more especially be designed by all, as they are sometimes by the world, and the whole world; and so contains another argument why all sorts of men are to be prayed for, since the same ransom price is given for them; as that for the children of Israel was the same, for the rich as for the poor. We z read, that when the people of Israel comforted the high priest upon the death of his wife, or any relation, they used to say to him, אנו כפרתך, "we are thy atonement", expiation, or ransom; that is, as the commentators a explain it, by us thou shalt be atoned, for we will be in thy room and stead, with respect to all things that shall come upon thee; but here the High priest and Mediator is the atonement and ransom for the people:

to be testified in due time; or "a testimony in his own times"; that is, the sum and substance of what is before said is the Gospel, which is a testimony concerning the person, office, and grace of Christ, exhibited in the times of the Messiah, or the Gospel dispensation. Some copies read, "the mystery", which is another word often used for the Gospel; for that that is intended, appears by what follows.

y Sepher Shorash. rad. כלל z Misna Sanhedrin, c. 2. sect. 1. a Jarchi & Bartenona in ib.

Barnes' Notes on the Bible

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 Matthew 20:28 note; Romans 3:25 note; on the fact that it was for “all,” see the notes on 2 Corinthians 5:14.

See also the Supp. note on the same passage.

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 Romans 5:6 note, and Galatians 4:4 note.

Clarke's Notes on the Bible

Verse 1 Timothy 2:6. 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, 1 Timothy 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 1 Corinthians 1:6; 1 Corinthians 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.