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  • PARALLEL BIBLE - 1 Timothy 2:5


    CHAPTERS: 1 Timothy 1, 2, 3, 4, 5, 6     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM

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    King James Bible - 1 Timothy 2:5

    For there is one God, and one mediator between God and men, the man Christ Jesus;

    World English Bible

    For there is one God, and one mediator between God and
    men, the man Christ Jesus,

    Douay-Rheims - 1 Timothy 2:5

    For there is one God, and one mediator of God and
    men, the man Christ Jesus:

    Webster's Bible Translation

    For there is one God, and one mediator between God and
    men, the man Christ Jesus;

    Greek Textus Receptus


    εις
    1520 γαρ 1063 θεος 2316 εις 1520 και 2532 μεσιτης 3316 θεου 2316 και 2532 ανθρωπων 444 ανθρωπος 444 χριστος 5547 ιησους 2424

    Treasury of Scriptural Knowledge

    VERSE (5) -
    De 6:4 Isa 44:6 Mr 12:29-33 Joh 17:3 Ro 3:29,30; 10:12 1Co 8:6

    SEV Biblia, Chapter 2:5

    Porque hay un solo Dios, asimismo un solo Mediador entre Dios y los hombres, el hombre Cristo Jess,

    Clarke's Bible Commentary - 1 Timothy 2:5

    Verse 5. There is one
    God] Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all.

    And one mediator] The word mesithv, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by eirhnopoiov, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.


    John Gill's Bible Commentary

    Ver. 5. For there is one God , etc.] This does not so much regard the unity of God, with respect to himself, or his divine essence, though that is a truth; but does not carry in it any apparent and forcible reason why all men should be prayed for, for which it is produced; but the unity of God with respect to men, as that there is but one God, who is the Creator of all men, and who, in a providential way, is the Saviour of all men; and in a way of special grace is the one God, the one covenant God of all sorts of men, of Jews and Gentiles; for he has taken of the latter into the covenant of his grace, as well as the former, and has loved them with a special and distinguishing love, has chosen them in Christ to salvation, and has sent his Son to redeem them; and of these he calls by his grace, regenerates, sanctifies, adopts, pardons, and justifies; (see Romans 3:29,30) and therefore all sorts of men, Gentiles as well as Jews, are to be prayed for: another argument follows, and one Mediator between God and men ; a Mediator is of more than one, and has to do with two parties; and these at variance among themselves, between whom he stands as a middle person; his business is to bring them together, and make peace between them; and such an one is Christ: the two parties are God and his elect, who in their natural state are at a distance from God, and at enmity to him, and who have broken his law, and affronted his justice; Christ stands as a middle person, a daysman between them, and lays his hands upon them both; has to do with things pertaining to the glory of God, and makes reconciliation for the sins of the people; brings them that were afar off nigh to God, and makes peace for them by the blood of his cross, by fulfilling the law, and satisfying justice for them; in consequence of this he appears for them in the court of heaven, intercedes and pleads for them, is their advocate, and sees that all covenant blessings, of which he is the Mediator, are applied unto them, and preserves their persons, which are committed to his care and charge, safe to everlasting happiness; and this Mediator is the man Christ Jesus ; not that he is a mere man, for he is truly and properly God; or that he is a Mediator only according to the human nature: it was proper indeed that he should be man, that he might have something to offer, and that he might be capable of obeying, suffering, and dying, and so of making satisfaction in the nature that had sinned; but then, had he not been God, he could not have drawn nigh to God on the behalf of men, and undertook for them, and much less have performed; nor would his blood, righteousness, and sacrifice, have been available to cleanse from sin, to procure the pardon of it, justify from it, make atonement for it, or make peace with God: the reason why he is particularly mentioned as man, is, with a view to the argument in hand, praying for all men; since he who is the Mediator between God and man, has assumed a nature which is common to them all: and this Mediator is said to be one, not so much in opposition to other mediators, angels or saints departed, though it is a truth, and stands full against them, but with respect to men; there is but one Mediator between God and all sorts of men, through whom both Jews and Gentiles have an access to God, and peace with him; and therefore prayer through this Mediator should be made for all. So the Jews say of the Messiah f20 , that he is y[xma la , a Mediator, God, a middle person between God and men. And they call him aty[xmad adwm[ , the Pillar of mediation or the middle Pillar; that is, the Mediator or Reconciler.

    And Philo the Jew speaks of the word, as mesov , a middle person, and standing in the middle between the dead and the living, and between God and men. The Ethiopic version here renders it, there is one elect of God; which is one of the characters of the Messiah, ( Isaiah 42:1).


    Matthew Henry Commentary

    Verses 1-7 - The disciples of Christ must be praying people; all, withou distinction of nation, sect, rank, or party. Our duty as Christians, i summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do no render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in There is one Mediator, and that Mediator gave himself a ransom for all And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in thi way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in du time. In the Old Testament times, his sufferings, and the glory tha should follow, were spoken of as things to be revealed in the las times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.


    Greek Textus Receptus


    εις
    1520 γαρ 1063 θεος 2316 εις 1520 και 2532 μεσιτης 3316 θεου 2316 και 2532 ανθρωπων 444 ανθρωπος 444 χριστος 5547 ιησους 2424

    Vincent's NT Word Studies

    5. For (gar). The universality of the
    grace is grounded in the unity of God. Comp. Roman iii. 30. One divine purpose for all implies one God who purposes.

    One God. These Epistles deal much with the divine attributes. See 1 Timothy i. 17; vi. 13, 15, 16; iii. 156; iv. 10; 2 Tim. ii. 13; Tit. i. 2. Mediator (mesithv) See on Gal. iii. 19. The word twice in Paul, Gal. iii. 29, 20, once of Moses and once generally. In Hebrews always of Christ; viii. 6; ix. 15, xii. 24. This is the only instance in the pastorals. As the one God, so the one mediato implies the extension of the saving purpose to all.

    The man Christ Jesus. The phrase only here.


    Robertson's NT Word Studies

    2:5 {One God} (heis qeos). Regular Pauline argument for a universal gospel (#Ga 3:20; Ro 3:30; Eph 4:6). {One mediator} (heis mesites). Late word (Polybius, Philo) from mesos (middle), a middle man. In N.T. only here, #Ga 3:20; Heb 8:6; 9:15; 12:24. {Between God and men} (qeou kai anqrwpwn). Ablative case (though objective genitive may explain it) after mesites (notion of separation) as in #Ro 10:12; Heb 5:14. {Himself man} (anqrwpos). No "himself" (autos) in the Greek.


    CHAPTERS: 1, 2, 3, 4, 5, 6
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15

    PARALLEL VERSE BIBLE

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