1 Timothy 2:5–6

Context

1 Timothy is traditionally regarded as a letter from Paul to Timothy, who had remained in Ephesus, giving instructions on church order. Some scholars regard it as a later work written under Paul's name. Chapter 2 opens with an exhortation to pray "for all men," including kings and those in high positions (2:1–2). It then gives the reason: God "will have all men to be saved, and to come unto the knowledge of the truth" (2:4). Verses 5–6 state the ground for this in the form of a brief confession: "For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." Many scholars believe the passage reproduces a confessional formula used in the early church.

Interpretation

• Christological reading: "Mediator" translates the Greek mesitēs, meaning a go-between who brings about reconciliation between two parties. This reading focuses on the fact that the mediator is deliberately called "the man" Christ Jesus: because Jesus became truly human, he is able to bridge the gap between God and humanity. The verse is frequently cited in support of the doctrine of the Incarnation.
• Protestant understanding of sole mediation: Since the Reformation, Protestants have appealed to this verse in rejecting the practice of praying through saints or Mary rather than through Christ.
• Catholic understanding: The Catholic Church also affirms that Christ is the one mediator. It explains, however, that the intercession of Mary and the saints (praying on behalf of others) is a participation that depends on that unique mediation and does not replace Christ's mediation.
• Readings on the extent of the atonement: "Ransom" refers to a price paid to secure someone's release. Regarding the phrase "for all," the Calvinist tradition reads it in context as "all kinds of people," without distinction of social status or nationality. Alternatively, Calvinists explain that Christ's death is sufficient for all but efficacious for the elect. Those in the Arminian and Wesleyan traditions read the verse as a principal proof text that Christ's atonement was made for all people.

Debates and Issues

• Translation: In Korean Bibles, the term for "ransom" used in the Korean Revised Version (sokjeon) was changed to daesongmul ("ransom" in the sense of a substitutionary payment) in the New Korean Revised Version. The New Korean Standard Version and others use jungjaeja ("arbiter, mediator") instead of the traditional term jungbo. Because the original wording at the end of verse 6 is very compressed, translations render it in various ways, such as "the testimony given at the proper time."
• The term "intercessory prayer": In Korean churches, some argue on the basis of this verse that the expression "intercessory prayer" (jungbo gido, literally "mediatorial prayer") is inappropriate, since Christ alone is the mediator. Others respond that verse 1 of the same chapter already urges prayer on behalf of others ("intercessions"). They also maintain that the term is simply an idiomatic expression for praying for others and does not imply replacing Christ's mediation.

Perspective: Korean Protestant practiceHow this idea is used in Korean churches, kept from the original Korean article.

In Korean churches, the passage is often cited in sermons presenting Christ as the only way of salvation. It also serves as a key text in instruction explaining the differences between Protestantism and Catholicism. In addition, it is cited as a proof text in educational materials on heresies that critique groups presenting a particular individual as savior or mediator.

Related Passages

• Matthew 20:28
• Mark 10:45
• Hebrews 8:6
• 1 John 2:1–2
• Acts 4:12