Philo Who is the Heir of Divine Things 205
But on those minds which are ill-disposed and unproductive of knowledge, it pours forth a whole body of punishments, bringing upon them the most pitiable destruction of the deluge. And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race. And the Word rejoices in the gift, and, exulting in it, announces it and boasts of it, saying, "And I stood in the midst, between the Lord and You;" neither being uncreated as God, nor yet created as you, but being in the midst between these two extremities, like a hostage, as it were, to both parties: a hostage to the Creator, as a pledge and security that the whole race would never fly off and revolt entirely, choosing disorder rather than order; and to the creature, to lead it to entertain a confident hope that the merciful God would not overlook his own work. For I will proclaim peaceful intelligence to the creation from him who has determined to destroy wars, namely God, who is ever the guardian of peace.
1 Timothy 2:5
1 First of all, then, I urge that requests, prayers, intercessions, and thanks be offered on behalf of all people, 2 even for kings and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 3 Such prayer for all is good and welcomed before God our Savior, 4 since he wants all people to be saved and to come to a knowledge of the truth. 5 For there is one God and one intermediary between God and humanity, Christ Jesus, himself human, 6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time.
Notes and References
"... The LXX in Job 9:33 had used the term to bemoan the absence of someone to officiate between man and God. Anthony Hanson unconvincingly posits Job 9:33 as the main background here (“The Mediator: 1 Timothy 2:5-6,” in Studies in the Pastoral Epistles [London: S.P.C.K., 1968] 56-64). Philo had made considerable use of µεσίτης and cognates in his voluminous speculations about the existence of various cosmic and angelic intermediaries between God and human beings. The Mithra cult and other Greco-Roman religions also made liberal use of the term in their various mediatorial theologies. See also T. Dan 6:2 concerning angelic mediators which might have influenced Paul himself in Gal 3:19-20. The term is predicated elsewhere of Christ (Heb 8:6; 9:15; 12:24) but with reference specifically to priestly sacrifice and thus not at issue in 1 Tim 2:5-6 ..."
Brown, Peter Dunstan The Use of Ransom Language in 1 Timothy 2:1-7 and Titus 2:11-14 (p. 100) The Catholic University of America, 2014
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