1 Timothy 2:7

Whereunto - Greek, “Unto which;” that is, to the bearing of which testimony I am appointed.

I am ordained - Greek, “I am placed or constituted” - ἐτέθην etethēn. The word “ordain” has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers doubtless to the fact that the Lord Jesus had designated him to this work.

A preacher and an apostle - see the 1Co 9:1-6 notes; Gal 1:11-12 notes.

I speak the truth in Christ, and lie not - That is, by Christ; or I solemnly appeal to Christ - a form of an oath; notes, Rom 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal 1:20. For the reasons why he did it, see the notes on that verse. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.

A teacher of the Gentiles - Specially appointed to carry the gospel to the Gentiles or the pagan; see the Rom 11:13 note; Gal 2:7 note.

In faith and verity - These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Whereunto I am ordained a preacher; for the publishing and making known of which testimony of the Divine goodness and truth I am set, or appointed, 2Ti 1:11, ετεθην, a preacher, or a public officer to proclaim and make it known.

And an apostle; and am immediately called by Christ, and sent out upon that employment.

I speak the truth in Christ, and lie not; I call Christ to witness that I speak nothing but what I know to be true. It is a phrase which hath, if not the form, yet the force of an oath; and was necessary in this case, for it was not easy to persuade the Jews that God had sent any to reveal the way of salvation to the Gentiles.

A teacher of the Gentiles in faith and verity; and my special province was to teach the Gentiles, Act 9:15; 26:17; Gal 2:7-9; and to instruct them in the doctrine of faith and truth: or, I was set faithfully and truly to instruct the Gentiles.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1Ti 2:7. Κήρυξ) [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.—ἀπόστολος, an apostle) of Christ.—ἀλήθειαν λέγω, I speak the truth, οὐ ψεύδομαι, I lie not) This affirmation belongs to the preceding clause; for there are added to the subsequent clause the parallel words, ἐν πίστει χαὶ ἀληθείᾳ, in faith and truth; [i.e. parallel to ἀληθ. λέγω, and οὐ ψευδ.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_2:7. This verse defines more precisely the previous μαρτύριον; it was for proclaiming the μαρτύριον that the apostle received the office entrusted to him. The chief emphasis rests on the universality; the subject of the μαρτύριον is the fact that Christ gave Himself a ransom for all.

εἰς ὃ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος] Comp. on this, Eph_3:1-12; Col_1:25-28; 2Ti_1:9-11.

εἰς ὅ: for which (μαρτύριον), viz. for proclaiming which. ἐτέθην is to be taken in close connection with κήρυξ κ.τ.λ.

κήρυξ, 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 κήρυξ δικαιοσύνης); but κηρύσσειν is used very frequently of the preaching of the gospel. In 1Co_1:21, κήρυγμα is identical with εὐαγγέλιον. In order to direct attention to his peculiar apostolic authority, Paul adds to the general idea of κήρυξ, the more specific expression ἀπόστολος. By the addition of ἀλήθειαν λέγω, οὐ ψεύδομαι, the truth of the εἰς ὅ 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: ΔΙΔΆΣΚΑΛΟς ἘΘΝῶΝ, is to be taken in apposition to ΚΉΡΥΞ Κ. ἈΠΌΣΤΟΛΟς. It was added to make clearer the reference to the heathen already indicated in ΕἸς Ὅ, not, as Hofmann thinks, to form an apposition to the subject of ἈΛΉΘΕΙΑΝ ΛΈΓΩ; had that been so, we should have had an emphatic ἘΓΏ. The connected words ἘΝ ΠΊΣΤΕΙ ΚΑῚ ἈΛΗΘΕΊᾼ do not form the object of ΔΙΔ. (Heydenreich takes it as equivalent to ἘΝ Τῇ ΠΊΣΤΕΙ Τῇ ἈΛΗΘΙΝῇ, 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 ἘΝ Τῇ ΠΊΣΤΕΙ Τ. ἈΛΗΘΙΝῇ, or, as Leo does, into ΠΙΣΤῸς ΚΑῚ ἈΛΗΘΙΝΌς. It is wrong also to render ΠΊΣΤΙς here by faithfulness, and ἈΛΉΘ. by verity (Hofmann: ἘΝ ΠΊΣΤΕΙ, equivalent to faithfully, and ἘΝ ἈΛΗΘΕΊᾼ to in verity). ΠΊΣΤΙς is faith, the subjective relation, and ἈΛΗΘΕΊΑ is truth, the objective benefit, appropriated in faith (so also Plitt and van Oosterzee).[96]

[95] Wiesinger less suitably refers the addition to the διδ. ἐθνῶν, which in that case should have been preceded by a καί. Otto (p. 117) unjustifiably uses this asseveration of the apostle to confirm his assertion that the epistle was written during the apostles 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 ἀλήθειαν κ.τ.λ. only to the expression ἀπόστολος, whereas they apply to the entire thought in εἰς ὃ κ.τ.λ. Paul does not make asseveration that he was appointed an apostle, but that he was appointed an apostle of the μαρτύριον, 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, ἀληθ. λέγω κ.τ.λ. He says in regard to this formula: pertinet haec affirmatio ad comma praecedens; nam subsequenti additur parallela: ἐν π. καὶ ἀληθ.; 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 2:7 . εἰς ὃ : scil. τὸ μαρτύριον , or τὸ εὐαγγέλιον , as in the parallel passage, 2Ti 1:11 .

The phrase εἰς ὃ ἐτέθην ἐγὼ κῆρυξ κ . ἀπόστολος [ καὶ ] διδάσκαλος is repeated in 2Ti 1:11 , as ἀλήθειαν … ψεύδομαι occurs again Rom 9:1 ; but there we have the significant addition [ λέγω ] ἐν Χριστῷ . 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.

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

διδάσκαλος : διδάσκαλοι , 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 διδάσκειν of his own ministerial functions: 1Co 4:17 , Col 1:28 , 2Th 2:15 .

ἐν πίστει καὶ ἀληθείᾳ : It is best to take both these words in connexion with διδάσκαλος , 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 πίστις to the subjective faith of the apostle, ἀλήθ . to the objective truth of the doctrine he delivered”. This does not yield a natural sense.

Harnack notes that the collocation of ἀπόστολος , διδάσκαλος 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 προφητεύειν 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).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

7. Rec. text with א*D2cKL adds ἐν Χριστῷ after λέγω; this is plainly a gloss introduced from Rom 9:1, and is omitted by אcAD2*GP and all early versions.

7. εἰς ὅ. sc. μαρτύριον.

ἐτέθην. The Apostle’s ministry was not self-chosen. Cp. ch. 1Ti 1:12, θέμενος εἰς διακονίαν; the entire clause is repeated 2Ti 1:11, εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος. The emphatic ἐγώ should not be overlooked. κῆρυξ is only found in the N.T. in these two passages and in 2Pe 2:5, where it is used of Noah. But κηρύσσειν is a common Pauline word; see e.g. for the collocation of κῆρυξ and ἀπόστολος, Rom 10:15: πῶς κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; As κῆρυξ expresses his work, so ἀπόστολος (here used in the higher sense of the word) expresses his Divine mission.

The parenthetical ἀλήθειαν λέγω, οὐ ψεύδομαι (cp. Rom 9:1 and critical note) may be taken to refer either to what precedes or to what follows. If the former, it would be a strong assertion of his apostolical authority, perhaps introduced with a view to false teachers at Ephesus who denied it. But it is far better to take it as introducing his claim to be διδάσκαλος ἐθνῶν, doctor gentium, the mention of which is especially in place here, as he is insisting on the Universality of the Gospel message. See esp. Rom 9:13; Gal 2:7-9, for his assertion of this great claim.

ἐν πίστει καὶ ἀληθείᾳ. There can be little doubt that ἀλήθεια is here to be explained in connexion with the ἀλήθεια of 1Ti 2:4, to the knowledge of which it is God’s will that all men should come. That is to say, ἀλήθεια does not directly refer to the spirit of the teacher, but to the content of his lesson; it is the λόγος ἀληθείας (2Co 6:7) which he preaches. And this objective sense of ἀλήθεια makes it natural to take πίστις in the same way; it does not refer to the Apostle’s confidence, or to the subjective conditions of his ministry, but to the faith which he commends to his hearers. See note on 1Ti 1:19 above.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Faithfully and sincerely: and by faith he meaneth wholesome and sound doctrine, and by truth, an upright and sincere handling of it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Whereunto--For the giving of which testimony.

I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12).

preacher--literally, "herald" (Co1 1:21; Co1 9:27; Co1 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1).

I speak the truth . . . and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Rom 11:1; Co2 11:13).

in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (Ti1 2:4): the Gospel truth, the subject matter of the faith [WIESINGER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. I am ordained a preacher] I am set apart, ετεθην, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed.

I speak the truth in Christ] As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received.

A teacher of the Gentiles] Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world.

In faith and verity.] Faithfully and truly; preaching the TRUTH, the whole TRUTH, and nothing but the TRUTH; and this fervently, affectionately, and perseveringly.

Instead of ενπιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7 For which I have been appointed. That it may not be thought that he makes rash assertions — as many are wont to do — on a subject which he did not well understand, he affirms that God had appointed him for this purpose, that he might bring the Gentiles, who had formerly been alienated from the kingdom of God, to have a share in the gospel; for his apostleship was a sure foundation of the divine calling. And on this account he labors very hard in asserting it, as there are many who received it with no small difficulty.

I speak the truth in Christ, I do not lie. He employs an oath, or protestation, as in a matter of extraordinary weigh and importance, that he is a teacher of the Gentiles, and that in faith and truth These two things denote a good conscience, but still it must rest on the certainty of the will of God. Thus he means, that he preaches the gospel to the Gentiles, not only with pure affection, but also with an upright and fearless conscience; because he does nothing but by the command of God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) Whereunto I am ordained a preacher, and an apostle . . .—Whereunto, or “for which witness.” To announce which witness—the witness being the suffering and the death of Christ—St. Paul was ordained an Apostle—the reference being entirely to what preceded.

I speak the truth . . . and lie not.—The warmth with which St. Paul here asserted his divinely conferred commission as preacher and Apostle, was not called out by any desire on his part to seize an occasion of asserting in the presence of his enemies, the false heretical teachers of Ephesus, his especial rank and prerogatives as an Apostle chosen and commissioned by the Most High. These fiery and earnest words had no private reference to him, St. Paul, or to his especial claims to be heard, but were uttered solely 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 was a message of glad tidings, was an offer of salvation, not to a people, but to a world.

A teacher of the Gentiles.—This specifies more clearly the especial duties of his apostleship, not perhaps without some reference to the peculiar fitness which marked him out as the declarer of the divine will in respect to this gracious offer of redemption to the isles of the scattered countless Gentiles.

In faith and verity.—Better rendered, in faith and truth. These words specify the sphere in which the Apostle performed his great mission. The first, “in faith,” refers to St. Paul’s own personal faith in Jesus—the grand motive power of his life and work; the second, “in truth,” refers to the truth of Christianity—to the well-known facts of the gospel story. Or, in other words, St. Paul carried on his ceaseless labours, within gathering fresh and ever fresh strength from the exhaustless spring of his own loving, mighty faith in Jesus, and without appealing to the generally well-known incidents of the life, death, and resurrection of Jesus, the truth of which all might test. In those days there were even many eye-witnesses of the Passion still living.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Whereunto] For the ministry of which, the True Testimony.

I am ordained] There is in the Greek an emphasis on ‘I,’ Whereunto I—remember—was appointed. St Paul is always filled with his special mission to proclaim the universality of the Gospel, and appropriately recals his commission as teacher of the Gentiles. Cf. Gal_2:9.

I speak the truth in Christ] Here the words ‘in Christ’ have no sufficient authority, and have been introduced from Rom_9:1.

in faith and verity] Better, in faith and truth; see note on 1Ti_1:1; a teacher, not in politics or art, but in religion, its morals and doctrine; its spiritual life, that the soul may go out to God in faith that worketh by love and a good conscience; and its spiritual knowledge, that the historic facts revealed may be fully grasped, and the haze of false doctrine be dispelled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will therefore that men pray everywhere,.... In this declaration of the apostle's will concerning prayer, he only takes notice of "men"; not but that it is both the duty and privilege of women, as well as men, to pray in their houses and closets; but because he is speaking of public prayer in the church, which only belongs to men, he speaks only of them; and his will is, that prayer should be performed by them everywhere, or in any place, in any part of the world where they lived. Now was the prophecy in Mal 1:11 fulfilled, and now was the time come our Lord refers to, Joh 4:21. This seems to be said in opposition to a Jewish notion, that the temple at Jerusalem was the only place for prayer, and that prayer made elsewhere ought to be directed towards that. The Jews say (b), that

"there is no way for the prayer of the nations of the world to ascend, seeing the gates of heaven are only opened in the land of Israel.--And again, that the prayers without the land have no way to go up before the Lord, but the Israelites send them without the land opposite Jerusalem; and when they come to Jerusalem, from thence they remove and ascend above.--No prayer ascends above from that place in which it is made, till it come to the land of Israel, and from thence to Jerusalem, and from thence to the sanctuary, and then it ascends above.''

They have also many rules concerning places of private prayer, as that care should be taken that it be not in a place where there is any filth; or any bad scent (c).

Lifting up holy hands; lifting up of hands was a prayer gesture among the Heathens (d), and so it was among the Jews (e). R. Simeon lift up his hands in prayer to the blessed God, and prayed his prayer. Yea, they (f) say,

"it is forbidden a man to lift up his hands above, except in prayer, and in blessings to his Lord, and supplications, as it is said, Gen 14:22 which is interpreted of lifting up of hands in prayer.''

And this was an emblem of the elevation of the heart in prayer to God, without which the former would be of little avail. It is an observation of the Jews (g), we have found prayer without lifting up of hands, but we never found lifting up of hands without prayer. And these hands must be holy and pure; there must be purity of heart, and cleanness of hands, or a freedom from any governing sin, which renders prayer unacceptable unto God; see Isa 1:15. The apostle alludes to a custom of the Jews, who always used to wash their hands before prayer;

"Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.'' (Judith 12:7,8)

So it is said (h) of the Septuagint interpreters, that after the Jewish manner they washed their hands and prayed. The account Maimonides gives (i), is this:

"cleanness of hands, how is it done? a man must wash his hands up to the elbow, and after that pray; if a man is on a journey, and the time of prayer is come, and he has no water, if there is between him and water four miles, which are eight thousand cubits, he may go to the place of water, and wash, and after that pray. If there is between him more than that, he may rub his hands, and pray. But if the place of water is behind him, he is not obliged to go back but a mile; but if he has passed from the water more than that, he is not obliged to return, but he rubs his hands and prays; they do not make clean for prayer but the hands only, in the rest of prayers, except the morning prayer; but before the morning prayer a man washes his face, his hands and feet, and after that prays.''

But, alas! what does all this washing signify? Unless, as Philo the Jew (k), expresses it, a man lifts up pure, and, as one may say, virgin hands, to heaven, and so prays.

Without wrath and doubting; or reasoning, or disputation in a contentious way: the former of these, some think, has reference to "murmuring", as the Ethiopic version renders it, impatience and complaint against God in prayer, and the other to doubt and diffidence about being heard, and having the petitions answered; for prayer ought to be with praise to God, and faith in him: or rather "wrath" may intend an angry and unforgiving temper towards men, with whom prayer is made, which is very unbecoming; see Mat 5:23 and both that and doubting, or disputation, may have regard to those heats and contentions that were between the Jews and Gentiles, which the apostle would have laid aside, and they join together in prayer, and in other parts of public worship, in love and peace. Maimonides (l) says,

"men may not stand praying, either with laughter, or with levity, nor with confabulation, "nor with contention, nor with anger", but with the words of the law.''

And it is a saving of R. Chanina,

"in a day of "wrath", a man may not pray (m).''

(b) Shaare Ors, fol. 24. 2, 3. (c) Maimon. Hilchot Tephilla, c. 4. sect. 8, 9. (d) Apuleius de Mundo, p. 276. (e) Zohar in Exod. fol 4. 2. (f) lb. in Numb. fol. 79. 1. (g) T. Hieros. Taaniot, fol. 67. 2. (h) Arist. Hist. 70. p. 98. (i) Hilch. Tephilla, c. 4. sect. 2, 3. (k) De Charitate, p. 698. Vid. ib. de Victim. Offerent. p. 848. (l) Hilch. Tephilla, c. 4. sect. 18. (m) T. Bab. Erubin, fol. 65. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

7. Whereunto—Namely, to the testimony.

A preacher, and an apostle—Literally, a herald, and a sent one.

Truth… and lie not—Alford puts it rather strongly, that this intense self-affirmation by Paul is an old man’s repetition, by habit, of the necessary self-assertions against his opponents used in younger days, as in 2Co_11:31, and Rom_9:1, and in Galatians throughout: “These had almost become stock phrases.” The very obvious reply is, that such phrases do not occur in epistles which did not face the impugners of his apostleship, as Ephesians, Philippians, Colossians, and Philemon. What called them forth now was the appearance of a new set of impugners, by whom he was, doubtless, posted as a liar, and against whom he is flinging, through Timothy, these indignant self-testimonials. Teacher… in Christian faith and divine verity, or truth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Was appointed for am ordained, A.V; truth for truth in Christ, A.V and T.R.; I lie for and lie, A.V; truth for verity, A.V I was appointed, etc. It is quite in St. Paul"s manner thus to refer to his own apostolic mission (see Rom_1:5 Rom_11:13 Rom_15:16; 1Co_1:1, 17 3:10; 2Co_5:18; Gal_1:1, etc.; Eph_3:2, Eph_3:8; and many other places) A preacher (khrux; as in. 2Ti_1:11) Soxate Mar_16:15, Preach the gospel" is Khru tolion; and in ver. 20, "They... preached everywhere" is "Ekhruxan pantacou; andruxon 2Ti_4:2, "Preach the word" is Kh togon; and generally it is the word rendered "preach." It combines the idea of authority in the preacher who is the authorized herald, (Rom_10:15) and publicity for his message (Mat_10:27; Luk_12:3) I speak the truth, etc. The reason for this strong asseveration of his office as the apostle of the Gentiles is not at first sight apparent. But it was probably made in view of the antagonism of the Judaizing teachers referred to in 1Ti_1:3, 1Ti_1:19, 20 (comp. Rom_11:13 Rom_15:15, Rom_15:16)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ver. 7. The apostle here introduces his own relation to this testimony-bearing: Whereunto I was appointed a herald and an apostle (I speak the truth, (The received text has ἐν Χριστῷ, but it is wanting in the best MSS., A, D, F, G, also It. Vulg. Syr. Cop. versions, and is therefore justly omitted by Tisch, and others.) I lie not), a teacher of the Gentiles in faith and truth. This personal asseveration, which seems at first thought peculiarly strong for the occasion, especially in an epistle addressed to his bosom companion and associate Timothy, we must remember, is brought in as an important part of the evidence which existed for the universal aspect and bearing of the gospel, in its character as a remedial scheme for the salvation of all who were willing to accept it. The position and calling he had received in the church of Christ had nothing partial, nothing exclusive about it. More even than any or all the original delegates of Christ, he was a witness to the universality of Christ’s overtures of mercy, having been appointed a herald to proclaim everywhere the glad tidings; a herald even of the highest rank—an apostle (however some of a grudging or contentious spirit might dispute his authority, he at least will hold fast to it, as a fact written in the depths of his spiritual consciousness, and will have Timothy also to assert it); and as an apostle, a teacher of the Gentiles in faith and truth. In this his declaration respecting himself reaches its proper climax, announcing as it does his destination to labour among the Gentiles—the far off, the aliens—as the more special objects of his apostolic agency, and signalizing faith and truth as the elements in which it was to move, the prominent characteristics of the spirit in which he was to teach, and the subjects he was to handle. If emphatically faithful and true in the testimony he was called to give concerning God, how could he be otherwise in what he delivered concerning himself? Self, however, was not an object of concern with him, except in so far as it bore on the nature of the mission he was appointed to fulfil, and the gloriously free and world-embracing character of the interests it sought to promote. But both were of a piece; the one was the proper image and reflex of the other. In principle, we have the same mode of representation at 2Co 1:18-20. Taking this view of the passage, I would discard as very needless questions, whether the expressions faith and truth are to be taken both objectively, or the former only (with Huther and Ellicott) objectively, and the latter subjectively. In an experimental utterance of this kind, in which the internal and the external necessarily go together, it is hypercritical, and can serve no good purpose, to draw such distinctions.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. Whereunto. To testify of this ransom. I am ordained a preacher. Appointed a herald. See margin of Revision. An apostle. An apostle also, with the authority of an apostle. I speak the truth. The Judaizers denied his apostleship. Hence this special affirmation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I am ordained [ετεθην εγω] . Better, Iwas appointed. See on. Joh 14:16.

A preacher [κηρυξ] . Lit. a herald. See on 2Pe 2:5. Paul does not use the noun, but the kindred verb khrussein to proclaim or preach is very common in his writings. See Rom 10:8; 1Co 1:23; 2Co 4:5; Phi 1:15, etc.

I speak the truth in Christ and lie not. Omit in Christ. A strange asseveration to an intimate and trusted friend. Apparently an imitation of Rom 9:1.

A teacher of the Gentiles [διδασκαλος εθνων] . Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1Co 12:28; Eph 4:11. He calls himself ejqnwn ajpostolov apostle of the Gentiles (Rom 11:13); leitourgov Cristou Ihsou eijv ta eqnh minister of Christ Jesus to the Gentiles (Rom 14:16); and desmiov tou Cristou Ihsou uJper uJmwn twn ejqnwn prisoner of Jesus Christ for you Gentiles (Eph 3:1).

In faith and verity [εν πιστει και αληθεια] . Or faith and truth. The combination only here. Paul has sincerity and truth (1Co 5:8), and sanctification of the Spirit and faith of the truth (2Th 2:13). The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apostolic function is discharged : that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.