Library / Theological Commentaries, Part III: On the Division of the Divine Will into First and Second, and on the Universal Extent of the Restored Order

CCLXXIX–CCCX · The Principal Testimony of Scripture: I Tim. II. 1–7

Section CCC

Moreover, it was not enough for Paul to testify in express words that God wills all men to be saved and to come to the knowledge of the truth; but he immediately proceeds1 to confirm what he had affirmed, adding—

—εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, “for there is one God, and one2 mediator of God and men, the man3 Christ Jesus.” Concerning this verse it can, and indeed also ought, to be asked: I. in what sense, or with what signifying force, the name God is taken; II. what μεσίτης properly and fully means; III. what and how great an extension is attributed to Christ’s mediation; IV. why Paul so greatly inculcates the unity of God and of Christ the mediator; V. what is the mutual relation of the clauses; VI. what is the meaning of the whole verse; VII. in what manner it coheres with the preceding things; and finally VIII. what is the breadth, what the force, and what the supreme origin of the salvific will.

Accordingly, the name God in the divine writings and ecclesiastical monuments4 is used sometimes οὐσιωδῶς, essentially, and sometimes ὑποστατικῶς, personally; and essentially, indeed, it designates the divine nature common to the august Trinity, but personally it represents by name the Father or the Son or the Holy Spirit. But it is a canon by no means doubtful that the name God is used ὑποστατικῶς, not οὐσιωδῶς, and precisely of the hypostasis of the Father, whenever it is joined with the Son, who is distinguished by his own appellations. Examples are most frequent and occur everywhere5 at the beginnings and at the conclusion of the epistles. Since, therefore, in the present passage which we are treating, the name God coheres with the name of the Son, who is set apart by the proper appellation Christ Jesus, it follows that the words εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός ought to be understood no otherwise than if it had been written, εἷς γὰρ—

—θεὸς πατήρ, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Ἰησοῦς Χριστός, “for there is one God the Father, and one mediator of God and men, the man Jesus Christ.”

Footnotes

  1. I Tim. II.5. ↩

  2. Hilary in the fourth book On the Trinity, Ambrose in the commentary on Luke XXII, Augustine on John, Tracts XLI, XLVII, and LXVI, Ambrosiaster on this passage, and the author of the work On the Calling of All Nations, book I, chapter XII, transpose the particle and, and read: “for there is one God, and one mediator of God and men, the man Christ Jesus.” ↩

  3. Heinrich Heinrichs, by his own judgment and despite the opposition of the witnesses and instruments, omits ἄνθρωπος. ↩

  4. Suicer shows this at greater length in the Thesaurus, under the words θεός, πατήρ, υἱός, and πνεῦμα. ↩

  5. Rom. I.1–3; XVI.27; I Cor. I.1–4; II Cor. I.1–3. ↩

Preview of the quotation image

Drag across the words below to colour them in the picture.

To cite this page

Carlo Passaglia, “Section CCC,” in Theological Commentaries, Part III: On the Division of the Divine Will into First and Second, and on the Universal Extent of the Restored Order, English translation, Mind of the Church, https://mindofthechurch.com/works/passaglia-commentaries-3/303-section-ccc/.

Receive the new translations

One email when a new work or note is published — nothing else, ever.