‘To which I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.’

Humbled at the magnificent thought that he has offered, Paul now exults in the privilege that was his. This is not just an added comment. This was an essential part of the eternal plan of salvation (‘when it was the good pleasure of God, who separated me even from my mother’s womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles’ – Gal 1:15-16). Humanly speaking without the preacher the ransom would have been ineffective. And without this additional statement the words ‘to be testified to in due times’ would have been left hanging in the air. So he points out that God had already determined on the next step, and thus had he been appointed as a preacher, and an Apostle (yes, truly an Apostle, this is no lie) of the Gentiles.

‘To the Gentiles’ is important. He is explaining how the ransom can be ‘for all’. The One God of the Jews had arranged from the beginning to send him to the Gentiles. Thus none have been left out. Note the order of the privileges. First the preacher/proclaimer. For that message initially called for a preacher. It was through the preaching of the cross that what it had accomplished became effective (1Co 1:18). Then the Apostle, for as the Apostle he had to oversee what the preaching had accomplished. And as an Apostle he had to be a Teacher, so that men might not only hear and respond, but might also be built up in the truth.

‘In faith and truth.’ And he has taken the message with a heart full of faith and truthfulness, offering the truth to all men and women whose hearts were responsive in faith. ‘Faith and truth’ is both the source of the message and the ground in which the Gospel flourishes.

Some have cavilled at the thought that Paul would have so asserted his Apostleship to Timothy in this way, but that is to miss the point of the assertion. It was firstly in order to indicate how God’s plan was complete and demonstrated that the Gentiles were included in the universal offer of salvation (to us it is a commonplace, but in those days it was still a marvel. This also helps to confirm that the main heresy being faced in Ephesus is based on Jewish exclusivism. Compare Paul’s emphasis on ‘all’ throughout this passage). And secondly it was not Timothy that he wanted to convince. His words were for those to whom his letter would be passed on (as the closing greeting makes clear it is to be – 1Ti 6:21).

‘I speak the truth, I lie not.’ There is a strong inference here that others do not speak the truth, and that they do lie. The Ephesians need to consider the very foundations that prove, or otherwise, a Teacher, and ask what is the source of their teaching.

Fuente: Commentary Series on the Bible by Peter Pett

1Ti 2:7. (I speak the truth in Christ, and lie not;) St. Paul uses such solemnity in asserting this doctrine, because the Jews were so much averse to it, and were ready to charge his preaching the gospel among the Gentiles, either upon the want of a due regard to his own nation, or some view of avarice or ambition; looking upon the Gentiles as the most detestable creatures, and probably growing more inveterate against them in proportion to the degree in which theywere compelled to permit them to dwell in their own holy land, and often to associate with them.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 2:7 . This verse defines more precisely the previous ; it was for proclaiming the that the apostle received the office entrusted to him. The chief emphasis rests on the universality; the subject of the is the fact that Christ gave Himself a ransom for all.

] Comp. on this, Eph 3:1-12 ; Col 1:25-28 ; 2Ti 1:9-11 .

: for which ( ), viz. “for proclaiming which.” is to be taken in close connection with . . .

, it is true, only occurs here and in 2Ti 1:11 as a name for the preacher of the gospel (in 2Pe 2:5 , Noah is called a ); but is used very frequently of the preaching of the gospel. In 1Co 1:21 , is identical with . In order to direct attention to his peculiar apostolic authority, Paul adds to the general idea of , the more specific expression . By the addition of , , the truth of the is confirmed; [95] he explains himself sufficiently on account of the heretics who wished that Paul should not be considered an apostle by the appointment of God.

The further definition: , is to be taken in apposition to . . It was added to make clearer the reference to the heathen already indicated in , not, as Hofmann thinks, to form an apposition to the subject of ; had that been so, we should have had an emphatic . The connected words do not form the object of . (Heydenreich takes it as “equivalent to , a teacher of the Gentiles who is to instruct them in the true religion”); they are loosely added, according to a common usage of the N. T., and denote here the sphere in which he was appointed to discharge his office as teacher of the Gentiles. The peculiar point of view must not be lost by arbitrarily changing the words into . , or, as Leo does, into . It is wrong also to render here by “faithfulness,” and . by “verity” (Hofmann: , equivalent to “faithfully,” and to “in verity”). is faith, the subjective relation, and is truth, the objective benefit, appropriated in faith (so also Plitt and van Oosterzee). [96]

[95] Wiesinger less suitably refers the addition to the . , which in that case should have been preceded by a . Otto (p. 117) unjustifiably uses this asseveration of the apostle to confirm his assertion that the epistle was written during the apostle’s stay at Ephesus, insisting that Paul, after he was put in prison in Jerusalem, was acknowledged an apostle in all Christian churches, and from that time, therefore, had no occasion for this asseveration. Apart from other points, Otto errs in referring the words . . . only to the expression , whereas they apply to the entire thought in . . . Paul does not make asseveration that he was appointed an apostle, but that he was appointed an apostle of the , the subject of which he had already mentioned. Comp. on this the passages quoted above.

[96] Bengel seems to take the words in a sense corresponding to the formula of asseveration, . . . . He says in regard to this formula: “pertinet haec affirmatio ad comma praecedens; nam subsequenti additur parallela: . .;” a view for which there is no justification. Matthies expresses himself somewhat obscurely; for while he in the first place mentions faith and truth not only as the elements, but also as the aims of the teaching, he says at the end of the discussion: “The apostle is teacher of the Gentiles in such a way that he knows himself to be impregnably established thereby in faith and truth.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

Ver. 7. A teacher of the Gentiles ] His Epistles therefore should be highly prized by us Gentiles, and diligently studied. St Peter admires them, 2Pe 3:15 , and commends them to the Church’s reading. And because there are some things in them hard to be understood, and easy to be wrested from their right meaning, 2Pe 3:16 , it was therefore grave advice that one gives young Christians, that they should begin at the latter end of St Paul’s Epistles, which treateth of points of practice. Since a corrupt life can never have a sound judgment.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1Ti 2:7 . : scil. , or , as in the parallel passage, 2Ti 1:11 .

The phrase . [ ] is repeated in 2Ti 1:11 , as occurs again Rom 9:1 ; but there we have the significant addition [ ] . For similar asseverations of the writer’s truthfulness see Rom 1:9 , 2Co 11:10 ; 2Co 12:19 , Gal 1:20 .

There is nothing derogatory from the apostle in supposing that the personal struggle in which he had been for years engaged with those who opposed his gospel made him always feel on the defensive, and that his self-vindication came to be expressed in stereotyped phrases which rose to his mind whenever the subject came before him, even in a letter to a loyal disciple.

is used in the N.T. of a preacher here, and twice elsewhere; see reff. But and are constantly used of Christian preaching. Cf. esp. Rom 10:15 , ; Bengel takes it in the sense of ambassador; cf. 2Co 5:20 .

: , in the technical Christian sense, are mentioned in Act 13:1 , 1Co 12:28-29 , Eph 4:11 . Here and in 2Ti 1:11 the term is used in a general signification. St. Paul does use of his own ministerial functions: 1Co 4:17 , Col 1:28 , 2Th 2:15 .

: It is best to take both these words in connexion with , and objectively, in the faith and the truth (see on ch. 1Ti 1:2 ). It is no objection to this view that the article is not expressed; the anarthrousness of common Christian terms is a feature of these epistles. Others, with Chrys., take both terms subjectively, faithfully and truly . Ellicott “refers to the subjective faith of the apostle, . to the objective truth of the doctrine he delivered”. This does not yield a natural sense.

Harnack notes that the collocation of , is peculiar to the Pastorals and Hermas ( Sim . ix. 15, 16, 25; Vis . iii. 5, “The apostles and bishops and teachers and deacons”). Harnack opines that “Hermas passed over the prophets because he reckoned himself one of them”. But the opinion of Lietzmann, which he quotes, seems sounder: Hermas “conceives this as a private activity which God’s equipment renders possible, but which lacks any official character” ( Mission and Expansion of Christianity , trans. vol. i. p. 340).

Fuente: The Expositors Greek Testament by Robertson

Whereunto = For (Greek. eis) which.

ordained = appointed. Same word in 1Ti 1:12 (putting).

preacher. App-121.

apostle. App-189.

Christ. App-98. but the texts omit “in Christ not”. App-106. Compare Rom 9:1. 2Co 11:31. Gal 1:1, Gal 1:20.

faith. App-160.

verity = truth.

Fuente: Companion Bible Notes, Appendices and Graphics

1Ti 2:7. ) [Eng. Vers. preacher] a herald solemnly appointed, sent by God. A word of large import, as 2Co 5:20; 1Th 2:6, at the end.-, an apostle) of Christ.- , I speak the truth, , I lie not) This affirmation belongs to the preceding clause; for there are added to the subsequent clause the parallel words, , in faith and truth; [i.e. parallel to . , and .]

Fuente: Gnomon of the New Testament

1Ti 2:7

whereunto I was appointed a preacher and an apostle-The word preacher here carries the meaning of an original herald or proclaimer rather than one who teaches an old truth. The apostles of Christ were those sent and authorized to speak in his name, which authority was attested by the power to work miracles.

(I speak the truth, I lie not),-In parentheses he emphasizes that he speaks the truth in Christ and does not lie. This is said in response to the teaching of the Judaizers who called in question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the message with which he was charged-solely to bear a weighty and imposing testimony to the truth of his assertion, which so many were ready and eager to dispute-the assertion that the gospel of Jesus Christ is a message of glad tidings was an offer of salvation, not to a people, but to the whole world.]

a teacher of the Gentiles-This specifies the especial duties of Pauls apostleship with reference to the peculiar fitness which marked him out as the proclaimer of the divine will in respect to this gracious offer of redemption to the Gentiles.

in faith-Pauls own faith in Jesus Christ-the grand motive power of his life and work.

and truth.-[This refers to the well-known facts of the gospel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring of his own mighty faith in Jesus Christ.]

Fuente: Old and New Testaments Restoration Commentary

I am: 1Ti 1:11, 1Ti 1:12

a preacher: Ecc 1:1, Ecc 1:2, Ecc 1:12, Ecc 7:27, Ecc 12:8-10, Rom 10:14, Eph 3:7, Eph 3:8, 2Ti 1:11, 2Pe 2:5

I speak: Rom 1:9, Rom 9:1, 2Co 11:31, Gal 1:20

a teacher: Joh 7:35, Act 9:15, Act 22:21, Act 26:17, Act 26:18, Act 26:20, Rom 11:13, Rom 15:16, Gal 1:16, Gal 2:9

in faith: Act 14:27, Gal 2:16, Gal 3:9

verity: Psa 111:7

Reciprocal: Joh 3:27 – A man Joh 15:16 – ordained Act 13:2 – the work Act 15:35 – teaching Rom 1:1 – called Rom 12:7 – or he 1Co 1:1 – an 1Co 9:1 – I not an 2Co 11:10 – the truth Gal 2:7 – the gospel of the uncircumcision Eph 3:2 – the dispensation Phi 1:17 – that Col 1:23 – whereof 2Ti 2:8 – according Tit 1:3 – which Jam 3:1 – be 1Jo 2:27 – but

Fuente: The Treasury of Scripture Knowledge

1Ti 2:7. Whereunto refers to the testifying to the truth of Christ’s ransom mentioned in the preceding verse. For the purpose of engaging in this testimony, Paul was ordained a preacher. The first of the italicized words is from TITHENI at this place, and Thayer’s definition is, “To set, put, place.” For the complete information of the word “ordain” as given in Thayer’s lexicon, see comments at Joh 15:16, in the first volume of the New Testament Commentary. Paul was not only ordained a preacher but also an apostle. Any Christian may preach the good news (Act 8:4), but only an apostle could speak with miraculous inspiration and have power to bestow the Holy Spirit on others (Act 8:15-16). I speak the truth in Christ and lie not. Paul could say this because he had been ordained as an apostle, hence the things he preached were bound to be the truth. Teacher of the Gentiles. Any disciple had the right to tell the story of the cross to the Gentiles as well as to the Jews, but Paul was given the special commission to be “the apostle of the Gentiles” (Act 9:15; Rom 11:13). In faith and verity. Paul was to lead the Gentiles into the faith of the Gospel, and out of the myths of heathen errors. This could be done only by giving them the divine truth that he as an inspired apostle could do; verity is a Greek word for the truth.

Fuente: Combined Bible Commentary

1Ti 2:7. Am ordained a preacher. Better, was appointed a herald. It might have been thought that in writing to one like Timothy, loving and beloved, there would have been little need for this vindication of his authority, as if he were asserting his claims against the Judaizing teachers of Galatia or Corinth. What seems probable is that the necessity for so vindicating his position had formed a habit, and any mention of the Gospel led to his dwelling (as here and in 1Ti 1:11) on his own relation to it. Here the strong asseveration (I speak truth, I lie not, as in Rom 9:1) and the emphatic pronoun are perhaps intended to emphasize the marvel that such an one as he had been had been called to that high office.

Faith and verity. The Authorised Version suggests the idea that here again the writer was laying stress upon his personal truthfulness. Looking, however, to the objective sense of truth in 1Ti 2:4, it would seem better to take the word in its higher sense here as defining the region in which he was a teacher, that region being the faith in man, answering to the truth revealed in Christ.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. Our apostle declares his authority to publish the gospel to the Gentiles, and his integrity in the publication of it: I was ordained an apostle, a teacher of the Gentiles in faith and verity.

Observe, 2. That according to St. Paul’s comission, he gave directions to all sorts of persons for the regular performance of their duty. And first concerning the duty of prayer: I will, that is God by me declares his will, that all men pray; that they pray every where, in the public assemblies, in their private families and apartments; lifting up the hands, in token of expecting to receive an answer from heaven. Lifting up holy hands; let their prayers be holy accompanied with faith and charity; without wrath and doubting; a peaceable heart is as necessary in prayer as a pure hand.

‘Tis in vain to ask in prayer the favour of God, with anger and revenge in our hearts against man; to pray with doubting is opposed to faith; to pray in wrath, is opposed to charity. As if the apostle had said, “Pray both in actual faith and love.”

There must be faith in prayer, otherwise we cannot lift up holy hands without doubting: there must be love, otherwise we cannot lift up holy hands without wrath. Therefore, says the apostle, I will that men pray every where, lifting up holy hands wihtout wrath and doubting. He and his service must be holy, that will serve God acceptably.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 7

Verity; truth.

Fuente: Abbott’s Illustrated New Testament

1Ti 2:7 “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity.”

The verse seems to relate to this whole concept of the past verses of the Gospel and importance of Christ.

“A preacher” is described as “a herald or messenger vested with public authority, who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand, and performed various other duties. In the NT God’s ambassador, and the herald or proclaimer of the divine word.” by Thayer.

“a teacher of the Gentiles” Paul always went to the Jews first in every town, and then when they rejected him he went to the Gentiles and most of the time was accepted.

This is also a clear declaration that God is interested in ALL mankind, not just the Jewish people. It is also clear that the Mediator was for ALL of mankind not just the Jewish people. It is also clear that prayers for all men was for ALL men, not just the Jewish community.

“For this I am” declares clearly that Paul’s purpose in life was the declaration of the Gospel. The clear message of his life was the saving grace of Jesus Christ’s death on the cross for the sin of all mankind.

“in faith and verity” Verity is the same Greek word translated truth earlier in the verse. The double usage of the word in such short a time would indicate emphasis. One must wonder what kind of stories were circulating about Paul that would move him to defend his trustworthiness so.

Paul declares his innocence of the problem of a lie elsewhere as well. Rom 9:1 “I say the truth in Christ, I lie not….” See also 2Co 11:31 “The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.”

Wow! What a mouthful of praise for God in this verse, and Paul calls it all up to support the fact that he is not lying to the reader!

This is an added emphasis to his authority as many false teachers had probably been attacking Paul’s authority. Imagine his frustration of trying to prove himself correct. It has crossed my mind that Hymenaeus and Alexander of Chapter one may have been questioning Paul’s teaching and that this may be why he was so emphatic on his authority and position.

Paul uses the phrase “lie not.” A very brief phrase, but what an admonition. Honesty must be the standard. One lie and the reputation is that of a liar. This is not a proper pastoral reputation nor is it a proper Christian reputation.

I recently was given a website address of a man in California that was offering a CDROM with free Bible software and some books. The price was right – only 7.95 shipping – so I sent for one. I also posted the address on a couple of boards and informed some friends. I finally after several months received the cd and put it in the computer. The Bible software was not really Bible software. The software was a library program with a Bible text in it. You can search the Bible text but there were none of the helps and information that is always included in “Bible Software.” The software that he included on the cd can be downloaded for free thus he was not offering anything of real value when he offered the Bible software.

One of my friends confronted the man by email and he denied that he had misled anyone. My friend emailed back exactly how he had mislead, and he again denied it.

This is a man that is in one of our major evangelical seminaries – this is how he is putting himself through seminary!

The minister of God should not lie. The Christian should not lie. Joh 8:44 might be of interest to you along this line of thought also. “Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.”

“If the basis for prayer is the sacrifical work of Jesus Christ on the cross, then prayer is a most important activity in a church. Not to pray is to slight the cross! To pray only for ourselves is to deny the worldwide outreach of the cross. To ignore lost souls is to ignore the cross.” “We pray for “all” because Christ died for “all” and it is God’s will that “all” be saved. We must give ourselves to God to be a part of His worldwide program to reach people before it is too late.” THE BIBLE EXPOSITION COMMENTARY; Warren Wiersbe; Victor Books; Wheaton; 1989; p 216.

Now I wouldn’t want to put this passage on a level with the field of literature, but isn’t this what the three Musketeers were all about? Their motto was one for all and all for one. Now I think the passage has a different slant than the Musketeers had, but the phrase fits well without text. One for all – the One God died for all that all might serve the One!

I trust that you will consider just what God’s request might be of you in this area of being a ransomed soul owing its life to another. You are His. Not open for discussion, not open for rationalization, and not open for choice. He has every right to every breath you take, He has every right to every dollar you have, He has every right to every moment of time you have.

HOW ARE YOU GOING TO USE YOUR BREATH, YOUR DOLLARS, YOUR TIME?

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in {c} faith and verity.

(c) Faithfully and sincerely: and by faith he means wholesome and sound doctrine, and by truth, an upright and sincere handling of it.

Fuente: Geneva Bible Notes

Paul’s final support of his command to pray for all people was this. God had commissioned him to herald the gospel to the Gentile world, not just to the Jews who were God’s favored people in times past. Paul proclaimed the faith truthfully, in contrast to the false teachers. His affirmation of truthfulness further emphasized his point.

"Just as Paul regarded his mission as the key to accomplishing God’s salvation plan, so too we must see the embodiment of the gospel in our preaching and involvement in the world around us as a requirement of Christian existence." [Note: Towner, The Letters . . ., p. 190.]

The churches of North America generally neglect this exhortation to pray. Most churches spend relatively little time at it and consequently reveal an attitude toward it that is quite different from Paul’s. I believe we have an unrealistic view of life. The world system promotes the idea that we do not need God, and we have accepted this heresy. In contrast Paul and all of Scripture teach that we are absolutely dependent on God (cf. Joh 15:5). The degree to which we believe that will be the degree to which we pray.

"The practice of prayer cannot be forced by an outward command but must be prompted by an inner conviction of its importance and need." [Note: Hiebert, Working with God . . ., p. 49.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)