1 Timothy 2

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 19 2 8 0 0 CHAPTER II) Outline of Chapter 2) Theme: The Apostle Paul, Writing to Timothy, Gives Directions For the Administration of the Church) Directions with respect to) Public Worship) 2:1 7 A. When the congregation gathers for worship prayers must be made in behalf of all men. ) 2:8 15 B. Both the men and the women must behave properly:) 1. The men, in every place of public worship, must lift up holy hands;) 2. The women, in getting ready to go to church, must dress becomingly, and at the place of worship must show that they understand and have accepted their divinely ordained position.) ) 2:1 7) 2 1 First of all, then, I urge that supplications, prayers, intercessions, thanksgivings be made in behalf of all men, 2 in behalf of kings and all who are in high positions, that we may lead a tranquil and calm life in all godliness and gravity. 3 This is excellent and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the acknowledgment of the truth. 5 For (there is) but one God and (there is) but one Mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, the testimony (to be borne) in due season; 7 for which purpose I was appointed a herald and apostle I am telling the truth, I am not lying a teacher of Gentiles in (the realm of) faith and truth.) ) A new subject begins here: Directions for Public Worship:) 1. First of all, then, I urge that supplications, prayers, intercessions, thanksgivings be made in behalf of all men.) Paul has something to urge upon Timothy.

He is, as it were, calling him aside in order to exhort him with respect to a matter of utmost significance . It concerns the relation of the church to the state. If churches are to flourish spiritually, public worship is highly desirable, to say the least; but such public worship cannot be conducted to the best advantage (calmly, without disturbance; see on verse 2b) unless the church does its duty with respect to the state. Besides, the church is a light shining in the darkness. It must seek to win others for Christ and his kingdom. Is it possible that Paul, on his visit to Ephesus, had noticed that prayer for rulers was being neglected?) So the apostle urges his representative to see to it that wherever in the Ephesian territory God s people may gather for public worship, kings and all that are in high positions be remembered in prayer, in fact that supplications prayers, intercessions, thanksgivings be made in behalf of all men.) The four synonyms that are used here do not amount to meaningless repetitions.) The first word, supplications, means petitions for the fulfilment of certain definite needs which are keenly felt.

Fully aware of his complete dependence on God, one asks that this particular illness may be removed, or that these disturbing tidings may be over-ruled for good, etc. Supplications, then, are humble requests which one makes in the light of this or that concrete situation in which God, he alone, can furnish the help that is needed.) 1 1 2 8 0 “tw://bible.?id=54.5.5|AUTODETECT|” The next word, prayers, is more general in meaning. As often used, it covers every form of reverent address directed to the Deity. Whether we take hold on God by means of confession, intercession, supplication, adoration, or thanksgiving, we can in each instance speak of being engaged in prayer. Both the Greek and the English word have that general meaning. However, in view of the fact that the word is here used as one of a list of four synonyms, and since it is clear that each of the other three stresses a particular aspect of prayer-life, the conclusion seems warranted that its meaning in this particular passage 7 1 -1 9 0 “tw://bible.?id=54.5.5|AUTODETECT|” I Tim. 5:5) 1 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 1 1 -1 9 0 0 ) must be somewhat restricted. I venture the thought that it here refers to requests for the fulfilment of needs that are always present (in contrast with supplications in specific situations): the need for more wisdom, greater consecration, progress in the administration of justice, etc. Even when thus interpreted, the meaning is still very broad.) 1 1 2 8 0 “tw://bible.?id=54.4.5|AUTODETECT|” The noun intercessions occurs only here and in ) 7 1 -1 9 0 “tw://bible.?id=54.4.5|AUTODETECT|” I Tim. 4:5) 1 1 -1 9 0 “tw://bible.?id=54.4.5|AUTODETECT|” . I have hesitated along time before adopting as my own (for the present passage) the translation of the A.V., A.R.V., R.S.V., and many others. It is perhaps impossible to find one word in the English language which will be the full equivalent of the original. I might begin by stressing the fact that it is by no means true that the noun (used in the original: ��) in and by itself (that is, apart from the context) necessarily conveys the thought which we today generally associate with the word intercession: a pleading in the interest of others. In the only other New Testament passage in which it is used 7 1 -1 9 0 “tw://bible.?id=54.4.5|AUTODETECT|” I Tim. 4:5) 1 1 -1 9 0 “tw://bible.?id=45.11.2|AUTODETECT|” ) it does not necessarily have that meaning. And the related verb (��) can be used in connections in which (together with a preposition) it indicates a pleading against rather than a pleading in behalf of 7 1 -1 9 0 “tw://bible.?id=45.11.2|AUTODETECT|” Rom. 11:2) 1 1 -1 9 0 “tw://bible.?id=44.25.24|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=44.25.24|AUTODETECT|” Acts 25:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The basic idea contained in both verb and noun is rather that of falling in with, meeting with in order to converse freely, hence, freedom of access. A person (or Person) finds himself in the very audience-chamber of God the Father. The privilege of having a sacred interview with him is his own, whether by nature, as in the case of Christ or of the Holy Spirit, or by grace, as in the case of a believer.) 1 1 2 8 0 “tw://bible.?id=45.8.27|AUTODETECT|” But though this is the basic idea of the word, the particular context in which it is used changes the meaning slightly. Thus it is indeed true that the verbal form in the New Testament passages not yet referred to indicates a confident interview which is in the interest of others. Hence, it takes on the meaning of intercession. According to ) 7 1 -1 9 0 “tw://bible.?id=45.8.27|AUTODETECT|” Rom. 8:27) 1 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” the Holy Spirit, having come to our assistance, intercedes for us. Christ, upon his heavenly throne, remembers us similarly 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ). In fact, he evermore lives to intercede for us 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=54.2.1|AUTODETECT|” ). In our present passage 7 1 -1 9 0 “tw://bible.?id=54.2.1|AUTODETECT|” I Tim. 2:1) 1 1 -1 9 0 0 ) this meaning namely, pleading in the interest of others, and doing this without holding back in any way fits exactly, as is shown by what immediately follows: in behalf of all men, in behalf of kings and all who are in high positions. ) 1 1 2 8 0 0 The final word, thanksgivings (that is, completing the circle, so that the blessings that come from God return to him again in the form of expressed gratitude) is clear enough. Nevertheless, it must be borne in mind that not only supplications, prayers, and intercessions but also thanksgivings must be made in behalf of all men, including kings, etc.) 1 1 2 8 0 “tw://bible.?id=43.10.11|AUTODETECT|” Indeed, such invocations must be made in behalf of or for 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 0 , for the meaning of the preposition) all men. Several expositors feel certain that this means every member of the whole human race; every man, woman, and child, without any exception whatever. And it must be readily admitted that taken by itself the expression all men is capable of this interpretation. Nevertheless, every calm and unbiased interpreter also admits that in certain contexts this simply cannot be the meaning.) 1 1 2 8 0 “tw://bible.?id=56.2.11|AUTODETECT|” Does ) 7 1 -1 9 0 “tw://bible.?id=56.2.11|AUTODETECT|” Titus 2:11) 1 1 -1 9 0 0 really teach that the saving grace of God has appeared to every member of the human race without any exception? Of course not! It matters little whether one interprets the appearance of the saving grace as referring to the bestowal of salvation itself, or to the fact that the gospel of saving grace has been preached to every person on earth. In either case it is impossible to make all men mean every individual on the globe without exception. ) 1 1 2 8 0 “tw://bible.?id=45.5.18|AUTODETECT|” Again, does ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” Rom. 5:18) 1 1 -1 9 0 0 really teach that every member of the human race is justified ?) 1 1 2 8 0 “tw://bible.?id=46.15.22|AUTODETECT|” Does ) 7 1 -1 9 0 “tw://bible.?id=46.15.22|AUTODETECT|” I Cor. 15:22) 1 1 -1 9 0 0 really intend to tell us that every member of the human race is made alive in Christ ?) 1 2 2 8 0 0 But if that be true, then it follows that Christ did not only die for every member of the human race, but that he also actually saved every one without any exception whatever. Most conservatives would hesitate to go that far.) Moreover, if, wherever it occurs, the expression all men or its equivalent has this absolutely universalistic connotation, then would not the following be true:) 1 1 2 8 0 “tw://bible.?id=41.11.32|AUTODETECT|” (a) Every member of the human race regarded John the Baptist as a prophet 7 1 -1 9 0 “tw://bible.?id=41.11.32|AUTODETECT|” Mark 11:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.3.15|AUTODETECT|” (b) Every member of the human race wondered whether John was, perhaps, the Christ 7 1 -1 9 0 “tw://bible.?id=42.3.15|AUTODETECT|” Luke 3:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.5.20|AUTODETECT|” (c) Every member of the human race marveled about the Gadarene demoniac 7 1 -1 9 0 “tw://bible.?id=41.5.20|AUTODETECT|” Mark 5:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.37|AUTODETECT|” (d) Every member of the human race was searching for Jesus 7 1 -1 9 0 “tw://bible.?id=41.1.37|AUTODETECT|” Mark 1:37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.3.26|AUTODETECT|” (e) It was reported to the Baptist that all members of the human race were flocking to Jesus 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” John 3:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 And so one could easily continue. Even today, how often do we not use the expression all men or everybody without referring to every member of the human race? When we say, If everybody is ready, the meeting can begin, we do not refer to everybody on earth!) 1 1 2 8 0 “tw://bible.?id=54.2.1|AUTODETECT|” Thus also in the present passage 7 1 -1 9 0 “tw://bible.?id=54.2.1|AUTODETECT|” I Tim. 2:1) 1 1 -1 9 0 0 ), it is the context that must decide. In this case the context is clear. Paul definitely mentions groups or classes of men: kings (verse 2), those in high position (verse 2), the Gentiles (verse 7). He is thinking of rulers and (by implication) subjects, of Gentiles and (again by implication) Jews, and he is urging Timothy to see to it that in public worship not a single group be omitted. In other words, the expression all men as here used means all men without distinction of race, nationality, or social position, not all men individually, one by one. ) 1 2 2 8 0 0 Besides, how would it even be possible, except in a very vague and global manner (the very opposite of Paul s constant emphasis!), to remember in prayer every person on earth?) 2. In explanation of the expression in behalf of all men the apostle continues: in behalf of kings and all who are in high position.) 1 1 2 8 0 “tw://bible.?id=44.19.38|AUTODETECT|” How necessary, this admonition! Even today! The apostle is probably thinking, first of all, of sovereign rulers of states, as they succeed one another in the course of history; and of all other functionaries subject to them. He must have had in mind the then-reigning emperor Nero, and further: the proconsuls 7 1 -1 9 0 “tw://bible.?id=44.19.38|AUTODETECT|” Acts 19:38) 1 1 -1 9 0 “tw://bible.?id=44.19.31|AUTODETECT|” ), Asiarchs 7 1 -1 9 0 “tw://bible.?id=44.19.31|AUTODETECT|” Acts 19:31) 1 1 -1 9 0 “tw://bible.?id=44.19.35|AUTODETECT|” ), the town-clerk 7 1 -1 9 0 “tw://bible.?id=44.19.35|AUTODETECT|” Acts 19:35) 1 1 -1 9 0 0 ), etc.) 1 1 2 8 0 “tw://bible.?id=43.19.15|AUTODETECT|” However, had the emperor been Augustus or Tiberias or Caligula or Claudius, had he been Vespasian or Titus or Domitian; had those who ruled under them been kings properly so called, as for instance Herod the Great, tetrarchs such as Herod Antipas, ethnarchs such as Archelaus even emperors, tetrarchs, and ethnarchs were sometimes called kings 7 1 -1 9 0 “tw://bible.?id=43.19.15|AUTODETECT|” John 19:15) 1 1 -1 9 0 “tw://bible.?id=40.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.9|AUTODETECT|” Matt. 14:9) 1 1 -1 9 0 “tw://bible.?id=40.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.2.22|AUTODETECT|” Matt. 2:22) 1 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” ) ; had they been procurators such as Pontius Pilate, or had they been invested with any other political office, the charge, Pray for them, would have been exactly the same. It is a commandment which holds for every age and for every region. President Eisenhower, Queen Elizabeth, Queen Juliana, etc., etc., the Holy Spirit via Paul bids us to remember them all before the throne of grace. The present precept is as general as is the closely related one found in ) 7 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” Rom. 13:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=60.3.4|AUTODETECT|” And the purpose is hinted in the words which follow: that we may lead a tranquil and calm life in all godliness and gravity. The rare adjectives tranquil and calm 7 1 -1 9 0 “tw://bible.?id=60.3.4|AUTODETECT|” I Peter 3:4) 1 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” ) differ but slightly in meaning. The first seems to refer to a life which is free from outward disturbance; the second, to a life which is free from inner perturbation. Paul exhorts the Thessalonians to be ambitious about living calmly 7 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” I Thess. 4:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” Of course, this merely hints at the real purpose of praying for the rulers. Paul certainly does not mean to encourage a life of ease. His aims are never selfish. Rather, the idea is this: freedom from disturbances, such as wars and persecutions, will facilitate the spread of the gospel of salvation in Christ to the glory of God. One must read the present passage in the light of the immediately following context (verses 3 and 4), of other passages from the Pastorals 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 “tw://bible.?id=54.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.16|AUTODETECT|” 4:16) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” ), and of passages from Paul s other epistles 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” 10:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.3.16|AUTODETECT|” Included in the purpose of Paul s prayer is also this, that believers, leading a life of tranquility and calm, may do nothing to create unnecessary disturbance, and may conduct themselves in all godliness and gravity, that is, in all piety and respectability or dignity, striving to be blameless in their conduct or attitude both toward God and toward men. See also pp. 10, 11 on these two words. For the first see on ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=54.3.4|AUTODETECT|” ; for the second, ) 7 1 -1 9 0 “tw://bible.?id=54.3.4|AUTODETECT|” I Tim. 3:4) 1 1 -1 9 0 “tw://bible.?id=54.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.3.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=54.3.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.3.11|AUTODETECT|” 11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 3, 4. How such prayers are viewed by God is now stated: This is excellent (or beautiful, admirable) and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the acknowledgment of the truth.) 1 1 2 8 0 “tw://bible.?id=9.16.7|AUTODETECT|” To the eye of God such praying is excellent or admirable. To his heart it is acceptable, most welcome. This stands to reason, for his name is God, our Savior (see on I Tim: 1:1). Though men may at times feel inclined to skip prayer for kings and those who are in authority, especially when the co-operation from the side of princes is not what it should be, in God s sight the matter looks differently. He does not see things as we see them 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ). In more ways than one, conditions of tranquility and calm promote the spread of the gospel of salvation. And it is he who desires all men to be saved. The expression all men here in verse 4 must have the same meaning as in verse 1; see the discussion there. In a sense, salvation is universal, that is, it is not limited to any one group. Churches must not begin to think that prayers must be made for subjects, not for rulers; for Jews, not for Gentiles. No, it is the intention of God our Savior that all men without distinction of rank, race, or nationality be saved.��45�� What this being saved implies has been shown in connection with ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=50.1.9|AUTODETECT|” Now in the process of being saved (taken as a whole) men are not passive. On the contrary, they become active. It is God s will that they come to the acknowledgment of the truth, that is, of the way of salvation which is revealed in the Word. Such acknowledgment is more than intellectual knowledge (��). It is joyful recognition (��), deep, spiritual discernment. See its use in ) 7 1 -1 9 0 “tw://bible.?id=50.1.9|AUTODETECT|” Phil. 1:9) 1 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” Col. 1:9) 1 1 -1 9 0 “tw://bible.?id=51.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.2|AUTODETECT|” 2:2) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” . Thus we can also understand the expression repentance unto the acknowledgment of the truth 7 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 1 1 -1 9 0 “tw://bible.?id=55.3.7|AUTODETECT|” ). It is possible for a person to learn a good many things in a merely intellectual fashion, and yet never really come to a recognition or appropriation of the truth 7 1 -1 9 0 “tw://bible.?id=55.3.7|AUTODETECT|” II Tim. 3:7) 1 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” ). There is a knowing which is different from a knowing fully 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Cor. 13:12) 1 1 -1 9 0 0 ). The purpose of prayer for all men, without distinction of rank, race, and nationality, is that they may be saved, and may come to full knowledge, a knowledge in which not only the mind but also the heart partakes. The purpose of such praying corresponds with God s own sovereign desire.) 1 1 2 8 0 0 5. The position, God desires all men men from every rank and station, tribe and nation to be saved is true, For (there is but) one God, and (there is but) one Mediator between God and men, the man Christ Jesus.) 1 1 2 8 0 “tw://bible.?id=46.12.13|AUTODETECT|” There is not one God for this nation, one for another; one God for slaves and one for free men; one God for rulers, one for subjects. Paul is his own best interpreter: For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit 7 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” I Cor. 12:13) 1 1 -1 9 0 “tw://bible.?id=45.3.29|AUTODETECT|” ). Again, or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also: if it be true (and it certainly is true) that God is one & 7 1 -1 9 0 “tw://bible.?id=45.3.29|AUTODETECT|” Rom. 3:29) 1 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” ). That the apostle is actually thinking of the distinction ruler & subject follows from the immediately preceding context 7 1 -1 9 0 “tw://bible.?id=54.2.2|AUTODETECT|” I Tim. 2:2) 1 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” a). That he has in mind the distinction Jew & Gentile is apparent from the immediately following context 7 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” I Tim. 2:7) 1 1 -1 9 0 0 b).��46��) 1 1 2 8 0 “tw://bible.?id=48.3.19|AUTODETECT|” Not only the realm of creation but also that of redemption is united under one Head. Hence, not only is there only one God; there is also only one Mediator of (here in the sense of between) God and men. The present is the only passage in which Paul speaks of Christ as Mediator. However, in ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=48.3.20|AUTODETECT|” , the apostle also uses the term, with probable reference to Moses, who as mediator transmitted God s law to the people. In ) 7 1 -1 9 0 “tw://bible.?id=48.3.20|AUTODETECT|” Gal. 3:20) 1 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” he speaks in general about a mediator. It is the author of the epistle to the Hebrews who discusses at some length the position of Christ, our heavenly Highpriest, as Mediator 7 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” Heb. 8:6) 1 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” 12:24) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), the Mediator of a new covenant. By derivation the word simply indicates someone who stands in the middle. The purpose for which he takes this in-between position must be derived, in each single case, from the context, or from parallel passages. In the present case it is not open to legitimate doubt that the apostle takes his point of departure in the fact that Christ is the One who has voluntarily taken his stand between the offended God and the offending sinner, in order to take upon himself the wrath of God which the sinner has deserved, thereby delivering the latter. This is clear because the entire context speaks of salvation (verse 4), and of Christ as a ransom (see on verse 6). A striking explanation is found in ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” , Christ redeemed us from the curse of the law, having become a curse for (or over) us. In that passage the Savior is pictured as standing over us, that is, between us and the curse of the law, so that the curse falls on him, and we are saved.��47�� However, it is clear that in the present passage 7 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” I Tim. 2:5) 1 1 -1 9 0 0 ) the concept Mediator is even slightly broader. Not only does Christ in this capacity restore sinners to the right legal relationship to God, but he also brings them to the knowledge of the truth (verse 4); and causes the testimony of this glorious truth to be borne to them (verse 6). Hence, he both establishes peace and reveals it to men, persuading them to accept the good news. He stands revealed as Mediator in this twofold sense.��48��) 1 1 2 8 0 “tw://bible.?id=54.3.16|AUTODETECT|” Note the manner in which the identity of this Mediator is revealed: one Mediator between God and men, the man Christ Jesus. To think of men in this connection means to think of man, the man Jesus Christ. Hence men and man are juxtaposed. Had salvation been intended only for one particular group say, only for the Jews the apostle would have written, the Jew Christ Jesus. Since it was intended for both Jew and Gentile, that is, for men in general, without distinction of race or nationality, he writes the man Christ Jesus. (By no means is this a denial of Christ s deity. That he is the object of faith and worship is clear from ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” . The word man here in ) 7 1 -1 9 0 “tw://bible.?id=54.2.5|AUTODETECT|” I Tim. 2:5) 1 1 -1 9 0 0 is not contrasted with God but with Jew or Gentile.)) 1 4 2 8 0 0 6. Prayer must be made in behalf of all men (verses 1 and 2) because:) a. salvation was intended for all, regardless of rank, station, race, or nationality (verses 3 and 4);) b. there is but one God and one Mediator for all (verse 5), not one for each group; and now:) c. there is but one ransom for all: who gave himself a ransom for all.) 1 1 2 8 0 “tw://bible.?id=56.2.14|AUTODETECT|” That is the basic element in Christ s position as Mediator, which Paul has just mentioned. By his suffering and death Christ paid the penalty which God s law demanded, thereby rendering satisfaction. He gave himself as a substitute-ransom (��). See on ) 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 0 , for a list of pertinent passages. Christ s vicarious death, his sacrifice of himself in the place of others, is taught here as clearly as words can possibly convey it.��49��) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” By adding the preposition for or in behalf of (on which see N.T.C. on John, Vol. II, p. 110) to the preposition in exchange for Paul conveys the twofold idea that Christ s substitutionary death was to the advantage of all. It merited not deliverance from wrath only, but salvation full and free 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ) for all men, regardless of rank, station, race, or nationality.) 1 1 2 8 0 “tw://bible.?id=43.7.6|AUTODETECT|” The second element in Christ s position as Mediator is now indicated: the testimony (to be borne) in due season. Christ s death as a ransom, to satisfy God s justice, must be proclaimed. It was the intention of God that when the appropriate seasons or favorable opportunities arrived, the fact that God desires all men to be saved and to come to the acknowledgment of the truth, should be made known. Whatever is contained in verses 4 6 must be published. The due season (see footnotes 102 and 105) comprises the entire new dispensation. It is a due season or an appropriate season because it corresponds with God s eternal plan with respect to it. Moreover, at its beginning the ransom was brought, and this for all; and the Holy Spirit was poured out, again upon all flesh. 7 1 -1 9 0 “tw://bible.?id=43.7.6|AUTODETECT|” John 7:6) 1 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” I Thess. 5:1) 1 1 -1 9 0 “tw://bible.?id=43.1.7|AUTODETECT|” .) Hence, the proper moment for the publication of the testimony (especially by those whose eyes have seen and whose ears have heard; see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.7|AUTODETECT|” John 1:7) 1 1 -1 9 0 “tw://bible.?id=43.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=49.3.6|AUTODETECT|” ) had arrived. Not during the old dispensation but only during the new can the mystery be fully revealed that all men, Gentiles as well as Jews, are now on an equal footing; that is, that the Gentiles have become fellow-heirs and fellow-members of the body and fellow-partakers of the promise in Christ Jesus through the gospel 7 1 -1 9 0 “tw://bible.?id=49.3.6|AUTODETECT|” Eph. 3:6) 1 1 -1 9 0 “tw://bible.?id=49.2.11-49.2.22|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=49.2.11-49.2.22|AUTODETECT|” Eph. 2:11 22) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 7. Now it was exactly for this purpose, namely, to bear testimony to all men, that Paul had been appointed a teacher of the Gentiles (with all the emphasis on this last phrase). Hence, he continues: for which purpose I was appointed a herald and apostle I am telling the truth, I am not lying a teacher of Gentiles in (the realm of) faith and truth.) Once it is seen that the expression all men in verses 1 and 3 indicates all men regardless of social, national, and racial distinctions and not one by one every member of the entire human race, past, present, and future, including Judas and the antichrist, the logic of the entire paragraph becomes clear. All men, in the sense explained, must be remembered in prayer and thanksgiving (verse 1), rulers as well as subjects (verse 2), because God desires that all men be saved and come to acknowledge the truth (verses 3 and 4). There is not one God for this group, another for that group; there is not one Mediator for this nation, another for that nation, but only one God for all men, and only one Mediator for all men, the man Christ Jesus (verse 5), who gave himself as a ransom not just for this one particular group or nation but for all, to which good news testimony was to be borne when the favorable opportunity arrived (verse 6). Hence, I, Paul, was appointed to be a teacher of Gentiles, in order that not only Jews but also Gentiles hence, all men on an equal footing might come to accept the truth by a living faith (verse 7).) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” In order that God s plan for the salvation of men from every tribe and nation (not only from the Jews but also from the Gentiles) might be carried out, Paul had been divinely appointed. He was no usurper, no claimer of authority which was not his by right. He had not forced his way to the front, but had been called to office by no one less than God himself. Moreover, he was God s chosen vessel to bear (Christ s) name before the Gentiles and kings and the children of Israel (not only before the children of Israel, but also yes especially before the Gentiles and kings). He was to be a witness to all men. He was sent to the Gentiles to open their eyes, that they might receive remission of sins and an inheritance among them that are sanctified by faith in Christ. All this is plainly stated in ) 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.15|AUTODETECT|” 22:15) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=44.26.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.17|AUTODETECT|” 26:17) 1 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 It is very clear that Paul did not view the church as an exclusive, esoteric group with carefully guarded secrets that must be concealed from the public. What a difference between his inspired teaching and the order which we find in The Manual Of Discipline which was discovered recently in a cave near the Dead Sea. According to that Manual the counsel of the law must be concealed from the men of error. If a question is asked about the belief of a member of the community, he must refuse to answer. See Millar Burrows, The Dead Sea Scrolls, New York, 1956, pp. 333, 377, and 383. Paul, on the contrary, had been appointed to proclaim the truth publicly.) 1 1 2 8 0 “tw://bible.?id=48.1.1|AUTODETECT|” At times this matter of having been divinely appointed had been called in question by the enemies 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=45.9.1|AUTODETECT|” ). It is only natural to surmise that also at Ephesus the teachers of false doctrine would begin to raise questions with reference to it, especially with reference to the apostle s appointment to proclaim to the Gentiles the gospel of abundant grace. It is for this reason that he injects the words, I am telling the truth, I am not lying 7 1 -1 9 0 “tw://bible.?id=45.9.1|AUTODETECT|” Rom. 9:1) 1 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” II Cor. 11:31) 1 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” Gal. 1:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Now this matter about which Paul is telling the truth and not lying is that he had been divinely appointed as a herald and apostle, a teacher of the Gentiles in the realm of faith and truth.) 1 1 2 8 0 “tw://bible.?id=27.3.4|AUTODETECT|” In the ancient world a herald was the person who by order of a superior made a loud, public announcement. Thus, in public games it was his function to announce the name and country of each competitor, and also the name, country, and father of the victor. According to ) 7 1 -1 9 0 “tw://bible.?id=27.3.4|AUTODETECT|” Dan. 3:4) 1 1 -1 9 0 “tw://bible.?id=27.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=23.40.6-23.40.9|AUTODETECT|” the herald cried aloud, To you it is commanded & that whenever you hear the sound of & all kinds of music, you fall down and worship the image which Nebuchadnezzar the king has set up & It has been claimed that the gospel gave this title of a subordinate official in connection with public and other gatherings a strange dignity and world-wide importance. ��50�� But it is probable that the dignity and importance which attached itself to the term preceded the era of the New Testament. Certainly it was the voice of the herald which, as predicted long before the beginning of the new dispensation, cried out, Prepare in the wilderness the way of Jehovah; make ready in the desert a highway for our God 7 1 -1 9 0 “tw://bible.?id=23.40.6-23.40.9|AUTODETECT|” Is. 40:6 9) 1 1 -1 9 0 “tw://bible.?id=43.1.23|AUTODETECT|” , and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.23|AUTODETECT|” John 1:23) 1 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” ). Just as in Isaiah s prophecy Jehovah promised to visit with new tokens of his grace those who are pictured as having returned from the Babylonian captivity, and employs a herald to announce the coming of the King of kings and to command the people to make straight the Lord s highway that leads into their hearts, so Paul is God s herald 7 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” II Tim. 1:11) 1 1 -1 9 0 “tw://bible.?id=61.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.5|AUTODETECT|” II Peter 2:5) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ) and ambassador, proclaiming to the nations, We beseech you, on behalf of Christ, be reconciled to God 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 0 ). That is the very heart of preaching, that is, of heralding. Rebels for sin is rebellion who had deserved a message of woe receive good tidings of weal. The picture is beautiful. It is not the rebellious city which sends out an ambassador to sue for peace-terms, but the offended King of kings who sends his own herald to proclaim peace through a ransom, and that ransom: the blood of his own dear Son!) 1 1 2 8 0 “tw://bible.?id=54.1.1|AUTODETECT|” Paul had been appointed to be not only a herald but also an apostle, representing Christ, fully clothed with delegated authority over doctrine and conduct, an authority continuing for life and extending over the entire church, wherever it existed on earth. It was in this broad capacity as apostle that Paul was a herald. For the meaning of the term apostle, especially as applied to Paul, see on ) 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 Having been appointed to be a herald and apostle, Paul was a teacher of the Gentiles in (the realm of) faith and truth, that is, he and his message were used by God as means to bring to the minds and hearts of the Gentiles living faith in the truth of the gospel.) ) 2:8 15) 8 I will then that in every place the men offer prayer, lifting up holy hands without wrath and evil deliberation.) 9 Similarly, that women adorn themselves in adorning attire with modesty and good sense, not in braids and gold or pearls or expensive clothing, 10 but as is proper for women who profess to be God-fearing (that they adorn themselves) by means of good works. 11 Let a woman learn in silence with complete submissiveness. 12 But to teach I do not permit a woman, nor to exercise authority over a man, but to remain silent. 13 For Adam was formed first, then Eve. 14 And it was not Adam who was deceived, but it was the woman who was indeed deceived and fell into transgression. 15 She will, however, be saved by way of her��51�� child-bearing, if they continue in faith and love and sanctification along with good sense.) ) Having made clear that prayers must be offered for all men, the apostle proceeds to indicate who should offer these prayers and in what spirit they should be offered. This naturally concerns the conduct of men in public worship (verse 8). By a natural transition he then gives directions with respect to the proper behavior of women in public worship (verses 9 15).) 8. I will then that in every place the men offer prayer.) Paul, exercising his full authority as an apostle of Jesus Christ, continues to give directions. The translation of the A.V. I will fits the context and suits the word that is used in the original.

The word then (either loosely inferential or continuative; cf. N.T.C. on John, Vol. II, p. 386, footnote 246) connects this paragraph with the preceding. Prayers must be offered in behalf of all people (verses 1 7); hence, let these prayers be offered; not, however, by the women but by the men (verse 8). It is clear that the verb offer prayer or simply pray must here be taken in the broadest sense, including every form of invocation mentioned in 2:1 (see on that passage).) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” Such prayers must be offered in every place of public worship. Often a large room in the house of one of the members would be used for that purpose. There were probably several places of worship in Ephesus and surroundings. In order and manner of worship the customs prevailing in the synagogue were followed as far as possible. The idea that the men should lead in prayer cannot have surprised those who were used to the synagogue, except in so far as Paul s emphasis on the equality of the sexes in Christ 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.*?id=9.1.13|AUTODETECT|” ) may have caused some to wonder whether this spiritual emancipation of women might not imply a change in their position in public worship. Moreover, it must be borne in mind that many of the converts had been gathered from the Gentile world. And the church was still very young, with new centers of worship being established right along. Moreover, the possibility that false teachers had been spreading erroneous ideas with respect to the respective roles of men and women in church must not be entirely dismissed. However this may have been, Paul knew, at any rate, that instruction was necessary with respect to this point. He emphasizes that the Christian faith does not call for a complete break with the past.

Falling down with face toward the ground (6) is the visible manifestation of awe in the divine presence. Striking the breast (7) beautifully harmonizes with the feeling of utter unworthiness.) The present custom of closing the eyes while folding the hands is of disputed origin. Though unrecorded in Scripture and unknown to the early church, the custom may be considered a good one if properly interpreted. It helps the worshipper to shut out harmful distractions and to enter the sphere where none but God is near. It is, at any rate, far better than some postures of the body that prevail among moderns when prayer is being offered.) 1 1 2 8 0 “tw://bible.?id=19.24.3|AUTODETECT|” What is stressed, however, throughout Scripture and also in the passage now under study, is not the posture of the body or the position of the hands but the inner attitude of the soul. The hands that are lifted up must be holy, that is, they must be hands unpolluted by previous crimes. A man who has just committed a murder or an act of adultery or a theft must not think that without pardon and restitution, when this making good is possible, his hands can now be lifted up in a prayer that is pleasing to God. See ) 7 1 -1 9 0 “tw://bible.?id=19.24.3|AUTODETECT|” Psalms 24:3) 1 1 -1 9 0 “tw://bible.?id=19.24.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.24.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=40.5.23|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.23|AUTODETECT|” Matt. 5:23) 1 1 -1 9 0 “tw://bible.?id=40.5.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.24|AUTODETECT|” 24) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.3.36|AUTODETECT|” Moreover, this lifting up of hands must be done without wrath and evil deliberation. Wrath 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” ), that is, settled indignation against a brother, the attitude of the unmerciful debtor of the parable 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” Matt. 18:21 35) 1 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” ), makes prayer unacceptable 7 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” Matt. 6:14) 1 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” Eph. 4:31) 1 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” Jas. 1:19) 1 1 -1 9 0 “tw://bible.?id=59.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” ). And so does evil deliberation of any kind whatever. The word used in the original is related to our English word dialogue. The soul of man is so constituted that it can carry on a dialogue with itself. Thus a man can debate within himself whether he shall do this to his neighbor or that, balancing one thought against another (our word deliberate from Latin de and libra literally means to thoroughly weigh, libra being a balance).��52�� Although the word used in the original does not in itself brand the dialoguing as being evil 7 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” Luke 2:35) 1 1 -1 9 0 “tw://bible.?id=1.6.5|AUTODETECT|” , in which passage the deliberations referred to are not necessarily evil), yet it is worthy of note 7 1 -1 9 0 “tw://bible.?id=1.6.5|AUTODETECT|” Gen. 6:5) 1 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” 8:21) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ) that in almost every passage in which it is used the deliberation referred to is clearly of a sinful nature 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” Matt. 15:19) 1 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” Mark 7:21) 1 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|” Luke 5:22) 1 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” 6:8) 1 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” 9:46) 1 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” Rom. 1:21) 1 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” 14:1) 1 1 -1 9 0 “tw://bible.?id=46.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.20|AUTODETECT|” I Cor. 3:20) 1 1 -1 9 0 “tw://bible.?id=50.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.14|AUTODETECT|” Phil. 2:14) 1 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” . In ) 7 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” Luke 2:35) 1 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” it indicates doubting, questioning). Here in ) 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 0 the use of the word in conjunction with wrath makes this meaning certain.) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” The sum and substance, therefore, of the present admonition is that in public worship the men, not the women, should stand with uplifted hands and offer prayer aloud. The elders naturally would take the lead 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 0 ). These hands, however, must be holy, and the prayer must be offered in the proper spirit. If the heart of a person is filled with wrath or malice against his brother, so that he is planning evil against him, prayer will not be acceptable.) 1 2 2 8 0 0 9. Similarly, that women adorn themselves in adorning attire with modesty and good sense.) The word similarly shows that Paul is continuing his remarks about conduct in connection with public worship. Just as the men must make the necessary preparations, so that with prepared hearts and without previous disposition to evil they come to church, able to lift up holy hands, so also the women must give evidence of the same spirit of holiness, and must show this while they are still at home, getting ready to attend the service.) 1 1 2 8 0 “tw://bible.?id=54.3.2|AUTODETECT|” They should, accordingly, adorn themselves in adorning attire. Thus the sentence will have to be rendered if the alliteration of the original is to be preserved. We readily grant that alliteration cannot always be reproduced without changing the sense of the original. In the present instance, however, we believe that the alliteration of the original should be retained in the translation. Moreover, the argument employed by several commentators, to the effect that the adjective used in the original must here mean virtuous or honorable, because in non-literary sources it is used in that sense (see M.M., p. 356), ignores the fact that it has that meaning when it describes the character of a person 7 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” I Tim. 3:2) 1 1 -1 9 0 0 ). Such references are of little value when the adjective modifies a noun which indicates not character but dress. Surely in the latter case the more literal sense adorning immediately suggests itself. Women, then, must adorn themselves in adorning that is, becoming attire .) 1 7 2 8 0 0 It is clear, therefore, that the apostle does not condemn the desire on the part of girls and women a desire created in their souls by their Maker to adorn themselves, to be in good taste. But if a woman s robe is to be truly such, it will be expressive of modesty and good sense. Hence, Paul writes, in adorning attire with modesty and good sense. Modesty (�0��) indicates a sense of shame, a shrinking from trespassing the boundaries of propriety; hence, proper reserve. The next word, which we have rendered good sense, means literally soundness of mind (��). In getting dressed for church women must practise sanity.

They must dress in sensible attire. They must not try to show off, to be all the rage, wearing flashy apparel so as to make others jealous of them. They should adorn themselves, to be sure. They do not have to balk at fashion, unless a particular fashion happens to be immoral or indecent. They must not look decidedly old-fashioned, awkward, or queer. It must ever be borne in mind that a proud heart is sometimes concealed behind a mask of pretended modesty.

That too is sin. Extremes must be carefully avoided. That is what good sense implies. The robe must be expressive of inner modesty and of a sane outlook on life, the outlook of the Christian. Applied to our own day and age this means that Pope s well-known lines should be pondered. They contain food for thought:) Be not the first by whom the new is tried,) Nor yet the last to lay the old aside. ��53��) Now to adorn oneself in adorning attire with modesty and good sense will mean that a woman does not adorn herself in braids and gold or pearls or expensive clothing.) Paul has been criticized severely for these words, as if he did not want the members of the fair sex to look their loveliest.

It has been remarked, Think of it, he is even opposed to hair-braids! What is wrong with them? Such criticism is, however, entirely unjustified. The very combination of the word braids with and gold or pearls or expensive clothing should have sufficed to inform the reader that the apostle is thinking of the sin of extravagance in outward adornment. As to these braids, the sense is not that under any and all circumstances women throughout all future generations are here forbidden to wear their hair braided. Not at all.

The following points must be borne in mind:) a. In view of the context (see verse 10) Paul means this: the Christian woman must understand that her real adornment is not coiffure or jewelry or splendid attire but something else, which the apostle is about to mention, namely, the doing of good works which are the fruits of character transformed by the Holy Spirit.) b. But what about these braids which were popular in the world of Paul s day? No expense was spared to make them dazzling. They actually sparkled. The braids were fastened by jewelled tortoise-shell combs, or by pins of ivory or silver.

Or the pins were of bronze with jewelled heads, the more varied and expensive the better. The pin-heads often consisted of miniature images (an animal, a human hand, an idol, the female figure, etc.).��54�� Braids, in those days, often represented fortunes. They were articles of luxury! The Christian woman is warned not to indulge in such extravagance.) 1 1 2 8 0 “tw://bible.*?id=40.13.46|AUTODETECT|”
Similarly, a woman who is a believer must not try to make herself conspicuous by a vain display of ornaments of gold. Also, she will not yearn for pearls, obtained (at that time) from the Persian Gulf or from the Indian Ocean. These were often fabulously priced and thus way beyond the purchasing power of the average church-member. In order to obtain a pearl of great value a merchant might have to sell all his possessions 7 1 -1 9 0 “tw://bible.*?id=40.13.46|AUTODETECT|”
Matt. 13:46) 1 1 -1 9 0 0
). Yet someone who was living in Paul s day said, I have seen Lollia Paulina [wife of emperor Caligula] covered with emeralds and pearls gleaming all over her head, hair, ears, neck, and fingers, to the value of over a million dollars. ) 1 1 2 8 0 0
A woman of faith will not (at least should not) crave costly garments, for example a most expensive and showy robe. The robe or mantle worn by the lady resembled a man s toga. However, it was often the product of finer workmanship, and was characterized by richer ornamentation, and greater color-variation.��55��) 1 1 2 8 0 “tw://bible.*?id=23.3.16-23.3.24|AUTODETECT|”
Vain display on the part of women was and is offensive to what is best in Oriental taste. What is more important, it also offends the Creator. In a woman who professes to be a believer such pursuit of the cult of beauty and personal adornment is doubly unbecoming. It offends the Creator and the Redeemer. See also ) 7 1 -1 9 0 “tw://bible.*?id=23.3.16-23.3.24|AUTODETECT|”
Is. 3:16 24) 1 1 -1 9 0 “tw://bible.*?id=60.3.3|AUTODETECT|”
and ) 7 1 -1 9 0 “tw://bible.*?id=60.3.3|AUTODETECT|”
I Peter 3:3) 1 1 -1 9 0 “tw://bible.*?id=60.3.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=60.3.4|AUTODETECT|”
4) 1 1 -1 9 0 0
. Though always wrong, it is most reprehensible in a woman who is getting ready to attend church; for showy clothes ill befit broken and contrite hearts, the kind of hearts which God welcomes at the service of the Word and sacraments.) 1 1 2 8 0 0
10. I will then that & the women adorn themselves & not in braids and gold or pearls or expensive clothing, but as is proper for women who profess to be God-fearing by means of good works.) 1 1 2 8 0 “tw://bible.*?id=54.6.11|AUTODETECT|”
For women genuine adornment is attained by means of the performance of good works 7 1 -1 9 0 “tw://bible.*?id=54.6.11|AUTODETECT|”
I Tim. 6:11) 1 1 -1 9 0 “tw://bible.*?id=54.6.18|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=54.6.18|AUTODETECT|”
18) 1 1 -1 9 0 “tw://bible.*?id=55.2.22|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=55.2.22|AUTODETECT|”
II Tim. 2:22) 1 1 -1 9 0 “tw://bible.*?id=55.3.17|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=55.3.17|AUTODETECT|”
3:17) 1 1 -1 9 0 “tw://bible.*?id=56.2.11-56.2.14|AUTODETECT|”
). Divine grace brings into existence the tree of faith on which these good works grow as so many fruits. That is the apostle s doctrine both here in the Pastorals 7 1 -1 9 0 “tw://bible.*?id=56.2.11-56.2.14|AUTODETECT|”
Titus 2:11 14) 1 1 -1 9 0 “tw://bible.*?id=56.3.4-56.3.8|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=56.3.4-56.3.8|AUTODETECT|”
3:4 8) 1 1 -1 9 0 “tw://bible.*?id=48.5.22-48.5.24|AUTODETECT|”
) and elsewhere 7 1 -1 9 0 “tw://bible.*?id=48.5.22-48.5.24|AUTODETECT|”
Gal. 5:22 24) 1 1 -1 9 0 “tw://bible.*?id=49.2.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.10|AUTODETECT|”
Eph. 2:10) 1 1 -1 9 0 “tw://bible.*?id=41.4.11|AUTODETECT|”
). Now for women to adorn themselves by means of good works is the proper thing to do, inasmuch as they profess to be God-fearing. Literally Paul says, who profess God-fearingness. The verb rendered profess has the root-meaning to convey a message loudly, clearly; hence, to proclaim. Such a proclamation may be in the form of a promise or of a profession; generally the former 7 1 -1 9 0 “tw://bible.*?id=41.4.11|AUTODETECT|”
Mark 4:11) 1 1 -1 9 0 “tw://bible.*?id=44.7.5|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.7.5|AUTODETECT|”
Acts 7:5) 1 1 -1 9 0 “tw://bible.*?id=45.4.21|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.4.21|AUTODETECT|”
Rom. 4:21) 1 1 -1 9 0 “tw://bible.*?id=48.3.19|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=48.3.19|AUTODETECT|”
Gal. 3:19) 1 1 -1 9 0 “tw://bible.*?id=56.1.2|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=56.1.2|AUTODETECT|”
Titus 1:2) 1 1 -1 9 0 “tw://bible.*?id=58.6.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=58.6.13|AUTODETECT|”
Heb. 6:13) 1 1 -1 9 0 “tw://bible.*?id=58.10.23|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=58.10.23|AUTODETECT|”
10:23) 1 1 -1 9 0 “tw://bible.*?id=58.11.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=58.11.11|AUTODETECT|”
11:11) 1 1 -1 9 0 “tw://bible.*?id=58.12.26|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=58.12.26|AUTODETECT|”
12:26) 1 1 -1 9 0 “tw://bible.*?id=59.1.12|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=59.1.12|AUTODETECT|”
James 1:12) 1 1 -1 9 0 “tw://bible.*?id=59.2.5|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=59.2.5|AUTODETECT|”
2:5) 1 1 -1 9 0 “tw://bible.*?id=62.2.25|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=62.2.25|AUTODETECT|”
I John 2:25) 1 1 -1 9 0 “tw://bible.*?id=54.6.21|AUTODETECT|”
), but here and in ) 7 1 -1 9 0 “tw://bible.*?id=54.6.21|AUTODETECT|”
I Tim. 6:21) 1 1 -1 9 0 “tw://bible.*?id=1.20.11|AUTODETECT|”
the latter. The noun God-fearingness 7 1 -1 9 0 “tw://bible.*?id=1.20.11|AUTODETECT|”
Gen. 20:11) 1 1 -1 9 0 “tw://bible.*?id=43.9.31|AUTODETECT|”
) occurs nowhere else in the New Testament; but see the adjective in ) 7 1 -1 9 0 “tw://bible.*?id=43.9.31|AUTODETECT|”
John 9:31) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=60.3.3|AUTODETECT|”
The entire idea reminds us at once of ) 7 1 -1 9 0 “tw://bible.*?id=60.3.3|AUTODETECT|”
I Peter 3:3) 1 1 -1 9 0 “tw://bible.*?id=60.3.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=60.3.4|AUTODETECT|”
4) 1 1 -1 9 0 0: whose adorning let it not be the outward adorning of braiding the hair and of wearing jewels of gold, or of wearing robes, but & the hidden man of the heart with the imperishable jewel of a meek and quiet spirit which in the sight of God is very precious. ) 1 2 2 8 0 0 11, 12. Next, the apostle gives a few directions with respect to the relation of women to gathering and imparting knowledge (learning and teaching), again with special reference to public worship. He writes,) Let a woman learn in silence with complete submissiveness. But to teach I do not permit a woman, nor to exercise authority over a man, but to remain silent.) 1 1 2 8 0 “tw://bible.?id=46.14.33-46.14.35|AUTODETECT|” Though these words and their parallel in ) 7 1 -1 9 0 “tw://bible.?id=46.14.33-46.14.35|AUTODETECT|” I Cor. 14:33 35) 1 1 -1 9 0 0 may sound a trifle unfriendly, in reality they are the very opposite. In fact, they are expressive of a feeling of tender sympathy and basic understanding. They mean: let a woman not enter a sphere of activity for which by dint of her very creation she is not suited. Let not a bird try to dwell under water. Let not a fish try to live on land. Let not a woman yearn to exercise authority over a man by lecturing him in public worship. For the sake both of herself and of the spiritual welfare of the church such unholy tampering with divine authority is forbidden.) 1 1 2 8 0 “tw://bible.?id=52.4.11|AUTODETECT|” In the service of the Word on the day of the Lord a woman should learn, not teach. She should be silent, remain calm 7 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” I Thess. 4:11) 1 1 -1 9 0 “tw://bible.?id=53.3.12|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=53.3.12|AUTODETECT|” II Thess. 3:12) 1 1 -1 9 0 “tw://bible.?id=47.9.13|AUTODETECT|” ). She should not cause her voice to be heard. Moreover, this learning in silence should not be with a rebellious attitude of heart but with complete submissiveness 7 1 -1 9 0 “tw://bible.?id=47.9.13|AUTODETECT|” II Cor. 9:13) 1 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.5|AUTODETECT|” Gal. 2:5) 1 1 -1 9 0 “tw://bible.?id=54.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.4|AUTODETECT|” I Tim. 3:4) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ). She should cheerfully range herself under God s law for her life. Her full spiritual equality with men as a sharer in all the blessings of salvation 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 “tw://bible.*?id=46.14.34|AUTODETECT|”; there can be no male and female ) does not imply any basic change in her nature as woman or in the corresponding task which she as a woman is called upon to perform. Let a woman remain a woman! Anything else Paul cannot permit. Paul cannot permit it because God s holy law does not permit it 7 1 -1 9 0 “tw://bible.?id=46.14.34|AUTODETECT|” I Cor. 14:34) 1 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.25|AUTODETECT|” ). That holy law is his will as expressed in the Pentateuch, particularly in the story of woman s creation and of her fall 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.25|AUTODETECT|” Gen. 2:18 25) 1 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 0 ). Hence, to teach, that is, to preach in an official manner, and thus by means of the proclamation of the Word in public worship to exercise authority over a man, to dominate him, is wrong for a woman. She must not assume the role of a master.) 1 1 2 8 0 0 13, 14. As already indicated, these directives regarding the woman s role in connection with public worship are based not on temporary or contemporary conditions or circumstances but on two facts that have meaning for all time, namely, the fact of creation and the fact of the entrance of sin. Accordingly, Paul writes: For Adam was formed first, then Eve. And it was not Adam who was deceived, but it was the woman who was indeed deceived and fell into transgression.) 1 1 2 8 0 “tw://bible.?id=45.9.20|AUTODETECT|” In forming or moulding 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” Rom. 9:20) 1 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.25|AUTODETECT|” ) the human pair, God first made Adam; afterward Eve. Not only that, but he made Eve for the sake of Adam, to be his helper 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.25|AUTODETECT|” Gen. 2:18 25) 1 1 -1 9 0 “tw://bible.?id=46.11.7-46.11.9|AUTODETECT|” ), and his glory 7 1 -1 9 0 “tw://bible.?id=46.11.7-46.11.9|AUTODETECT|” I Cor. 11:7 9) 1 1 -1 9 0 “tw://bible.?id=46.11.11|AUTODETECT|” ). Neither is complete without the other 7 1 -1 9 0 “tw://bible.?id=46.11.11|AUTODETECT|” I Cor. 11:11) 1 1 -1 9 0 “tw://bible.?id=1.2.23|AUTODETECT|” ). But in his sovereign wisdom God made the human pair in such a manner that it is natural for him to lead, for her to follow; for him to be aggressive, for her to be receptive; for him to invent, for her to use the tools which he invents. The tendency to follow was embedded in Eve s very soul as she came forth from the hand of her Creator. Hence, it would not be right to reverse this order in connection with public worship. Why should a woman be encouraged to do things that are contrary to her nature? Her very body, far from preceding that of Adam in the order of creation, was taken out of Adam s body. Her very name Ish-sha was derived from his name Ish 7 1 -1 9 0 “tw://bible.?id=1.2.23|AUTODETECT|” Gen. 2:23) 1 1 -1 9 0 0 ). It is when the woman recognizes this basic distinction and acts accordingly that she can be a blessing to the man, can exert a gracious yet very powerful and beneficent influence upon him, and can promote her own happiness, unto God s glory. Longfellow was right when he said:) 1 6 2 8 0 0 As unto the bow the cord is,) So unto the man is woman;) Though she bends him she obeys him,) Useless each without the other! ) (Hiawatha)) Added to this fact of creation is that of the entrance of sin. Eve s fall occurred when she ignored her divinely ordained position. Instead of following she chose to lead. Instead of remaining submissive to God, she wanted to be like God. She not Adam was indeed (or was completely) deceived or deluded.��56��) 1 1 2 8 0 “tw://bible.?id=1.3.4-1.3.6|AUTODETECT|” Eve was indeed deceived, but Adam was not deceived. Of course, this cannot be taken absolutely. It must mean something on this order: Adam was not deceived in the manner in which Eve was deceived. See ) 7 1 -1 9 0 “tw://bible.?id=1.3.4-1.3.6|AUTODETECT|” Gen. 3:4 6) 1 1 -1 9 0 0 . She listened directly to Satan; he did not. She sinned before he did. She was the leader. He was the follower. She led when she should have followed; that is, she led in the way of sin, when she should have followed in the path of righteousness.) 1 2 2 8 0 0 And so she fell into transgression, into the fatal stepping aside from the path of obedience. And now that which before was an unmixed blessing namely, that Eve, by virtue of her creation, constantly followed Adam is an unmixed blessing no longer; for now she who, by her sinful example, chose to rule him who at that moment was still her sinless husband, must obey the creature of her own designing, namely, her sinful husband. Hence, let none of her daughters follow her in reversing the divinely established order. Let none assume the role that was not intended for her. Let not the daughter of Eve teach, rule, lead, when the congregation gathers for worship. Let her learn, not teach; obey, not rule; follow, not lead.) 15. She will, however, be saved by way of her child-bearing.) 1 1 2 8 0 “tw://bible.?id=54.1.15|AUTODETECT|” Not by way of preaching to adults (see on verse 12) but by way of bearing children does a woman attain to real happiness, to salvation, with stress on its positive aspect 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ). The path that leads to salvation is ever that of obedience to God s ordinances. It is his will that the woman should influence mankind from the bottom up (that is, by way of the child), not from the top down (that is, not by way of the man). She must choose to do that for which by God s creation-ordinance she is naturally equipped, both physically and spiritually. She must reach her goal by way of (��) her child-bearing.) 1 1 2 8 0 “tw://bible.?id=1.3.16|AUTODETECT|” Again, not by way of exercising dominion over men but by way of submission does a woman reach the state of true freedom and blessedness (see on verses 11 and 12). Now the curse which was pronounced upon Eve included two elements: a. submission to her (now sinful) husband, and b. painful child-bearing 7 1 -1 9 0 “tw://bible.?id=1.3.16|AUTODETECT|” Gen. 3:16) 1 1 -1 9 0 “tw://bible.?id=1.3.20|AUTODETECT|” ). It is therefore not at all surprising that Paul, thoroughly at home in The Law and writing by inspiration, immediately mentions child-bearing after having mentioned submission. He sees what Adam also saw. Paul, however, sees it more clearly. Adam already perceived that by God s grace the curse of child-bearing (think of its painful character) was changed into a blessing 7 1 -1 9 0 “tw://bible.?id=1.3.20|AUTODETECT|” Gen. 3:20) 1 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” ). Because of the prospect of child-bearing Adam s wife was named Eve, that is Life (the mother of all living). Paul takes up this thought and develops it. Child-bearing will mean salvation for the Christian mother, for what Christian mother does not experience inner delight, joy, blessing, and glory in seeing the image of her Savior reflected in little ones who belong to him? In bearing children 7 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” I Tim. 5:14) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ) the Christian mother by faith in God s covenant promise 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.2.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.2.39|AUTODETECT|”

1 1 -1 9 0 0 ) looks forward to all the joys of Christian motherhood unto the glory of God. This to her is salvation.��57��) 1 1 2 8 0 0 When Paul says she , he is thinking of the woman of verse 14. This referred first of all to Eve, but then also to any Christian mother taken as a representative of the entire class to which she belongs. Hence, it is not strange that the apostle now shifts from the singular to the plural as he continues: if they continue in faith and love and sanctification along with good sense. Not child-bearing as such procures salvation. The love of God shed abroad in the heart, the peace which passes all understanding, the delight which is experienced when one submits to God s ordinances, the joys of truly Christian motherhood, all these are experienced only if women continue in faith, etc. Faith comes first.

It is the product of God s sovereign grace. To be truly blessed, women must continue in it. The matter of salvation is regarded here from the side not of God but of the human individual. It is true, indeed, that once a woman (or a man, but the present passage deals with women) is truly saved, she remains saved forever; yet, God does not keep a woman on the way of salvation without exertion, diligence, and watchfulness on her part. The strength thus to persevere in the faith is ever from God, from him alone (see also N.T.C. on John, Vol. II, p. 299).) 1 1 2 8 0 “tw://bible.?id=54.1.5|AUTODETECT|” The nouns used in the present passage have all been explained. For faith and love see on ) 7 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 1 1 -1 9 0 “tw://bible.?id=52.4.3-52.4.8|AUTODETECT|” . For sanctification (the daily dying unto sin and being renewed unto holiness; here perhaps with special emphasis on active opposition to all immorality or uncleanness in thought and act, sins so often associated with the married state) see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=52.4.3-52.4.8|AUTODETECT|” I Thess. 4:3 8) 1 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” . And for good sense see on ) 7 1 -1 9 0 “tw://bible.?id=54.2.9|AUTODETECT|” I Tim. 2:9) 1 1 -1 9 0 0 . The complete thought is therefore as follows: if the women members of the church will abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in bearing children to God s glory, yes, in all the duties and delights of Christian motherhood.) 1 8 2 8 0 0 Synthesis of Chapter 2) See the Outline at the beginning of the chapter.) When the congregation assembles for public worship, all must be remembered in prayer, that is, rulers as well as subjects, for:) a. salvation is intended for all, regardless of rank, station, race, or nation;) b. there is but one God and one Mediator, not one God and one Mediator for this group, and one for that group;) c. there is but one ransom;) d. hence Paul had been appointed to be a teacher of Gentiles, in order that not only Jews but also Gentiles might come to accept the gospel by a living faith.) At public worship the men not the women should stand with uplifted hands, offering prayer aloud. For such praying there should be adequate preparation, so that the heart may not be filled with malice against a brother or with predisposition to evil.) 1 1 2 8 0 “tw://bible.?id=44.18.26|AUTODETECT|” The women, too, must prepare themselves adequately when they are about to go to church. They must avoid all extravagance in outward adornment, bearing in mind that their true adornment is the doing of good works. In the place of public worship women should realize that their duty is to learn, not to teach; to obey, not to rule; to follow, not to lead. If they abide in faith and love and sanctification, meanwhile exercising proper self-control and reserve, they will find their joy and salvation in the delights of Christian motherhood. (To be sure, Priscilla as well as Aquila taught Apollos, but not from the pulpit. Read ) 7 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” Acts 18:26) 1 1 -1 9 0 0 .)) 1 2 2 8 0 0 This teaching regarding the place which women should occupy when the congregation gathers for worship is based not on any temporary condition but on Adam s priority in creation and Eve s priority in transgression.) In this connection it should be pointed out that though the apostle definitely ascribes to women a different position than to men, he does not regard their role in church-affairs to be in any way less important than that filled by men.) 1 1 2 8 0 “tw://bible.?id=45.16.0|AUTODETECT|” The Dignity of Women in the Pauline Epistles (1) He mentions with favor the following, to many of whom he sends greetings: Phoebe, Prisca, Mary, Tryphena and Tryphosa, Persis, Julia, the sister of Nereus, Apphia, Lois and Eunice 7 1 -1 9 0 “tw://bible.?id=45.16.0|AUTODETECT|” Romans 16) 1 1 -1 9 0 “tw://bible.?id=50.4.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.0|AUTODETECT|” Phil. 4) 1 1 -1 9 0 “tw://bible.?id=55.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.0|AUTODETECT|” II Tim. 1) 1 1 -1 9 0 0 ; Philemon).) 1 1 2 8 0 “tw://bible.?id=45.16.1-45.16.3|AUTODETECT|” (2) He employs women in the service of the gospel 7 1 -1 9 0 “tw://bible.?id=45.16.1-45.16.3|AUTODETECT|” Rom. 16:1 3) 1 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 1 1 -1 9 0 “tw://bible.?id=54.5.9|AUTODETECT|” ); specifically, the older widows 7 1 -1 9 0 “tw://bible.?id=54.5.9|AUTODETECT|” I Tim. 5:9) 1 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=54.3.11|AUTODETECT|” ), deacons assistants 7 1 -1 9 0 “tw://bible.?id=54.3.11|AUTODETECT|” I Tim. 3:11) 1 1 -1 9 0 “tw://bible.?id=54.5.16|AUTODETECT|” ), women who are able to support others 7 1 -1 9 0 “tw://bible.?id=54.5.16|AUTODETECT|” I Tim. 5:16) 1 1 -1 9 0 0 ). Cf. what the book of Acts says with reference to Lydia (16:14, 40), Dorcas (9:36), Mary, the mother of John (12:2), and the daughters of Philip (21:8, 9).) 1 1 2 8 0 0 What a difference between the status of women in the early church, on the one hand, and in the Qumran sect, described in the Dead Sea Scrolls, on the other. In the church women were given an honorable status. In the Qumran sect women played hardly any part. See Millar Burrows, op. cit., pp. 233, 244 and 333.) 1 1 2 8 0 “tw://bible.?id=48.3.28|AUTODETECT|” (3) He emphasizes that in Christ there is neither male nor female 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 ). In relation to him there is perfect equality.) 1 1 2 8 0 “tw://bible.?id=46.7.39|AUTODETECT|” (4) He recommends marriage, even for widows, and he praises the joys of Christian wifehood and motherhood 7 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” I Cor. 7:39) 1 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.14|AUTODETECT|” I Tim. 5:14) 1 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=54.2.15|AUTODETECT|” I Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.3|AUTODETECT|” 4:3) 1 1 -1 9 0 “tw://bible.?id=46.7.26|AUTODETECT|” ). There are circumstances, however, under which Paul considers it better not to marry 7 1 -1 9 0 “tw://bible.?id=46.7.26|AUTODETECT|” I Cor. 7:26) 1 1 -1 9 0 “tw://bible.?id=46.7.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.27|AUTODETECT|” 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 (5) Anyone who maintains that Paul holds women in low esteem should read the following passages. If they are honestly interpreted, one will have to admit that in many ways no man is ever able to bestow upon a woman the full honor which according to Paul s teaching should be bestowed upon her:) 1 1 2 8 0 “tw://bible.?id=46.7.14|AUTODETECT|” For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her husband 7 1 -1 9 0 “tw://bible.?id=46.7.14|AUTODETECT|” I Cor. 7:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.7.4|AUTODETECT|” The wife does not have power over her own body, but the husband has; and similarly, the husband has no power over his own body, but the wife has 7 1 -1 9 0 “tw://bible.?id=46.7.4|AUTODETECT|” I Cor. 7:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.11.7|AUTODETECT|” The woman is man s glory 7 1 -1 9 0 “tw://bible.?id=46.11.7|AUTODETECT|” I Cor. 11:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.11.11|AUTODETECT|” In the Lord neither is woman without (the) man, nor is man without (the) woman 7 1 -1 9 0 “tw://bible.?id=46.11.11|AUTODETECT|” I Cor. 11:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.5.25-49.5.33|AUTODETECT|” Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it & Even so ought husbands also to love their own wives as their own bodies.& Let each one of you love his wife as he loves himself; and let the wife see to it that she respects her husband 7 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.33|AUTODETECT|” Eph. 5:25 33) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Paul s practical attitude to women kingdom-workers is expressed in this beautiful, concise order:) 1 1 2 8 0 “tw://bible.?id=50.4.3|AUTODETECT|” HELP THESE WOMEN 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 1 1 -1 9 0 0 ).) 1 17 2 8 0 0 ) ) ) ) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) N.T.C. W. Hendriksen, New Testament Commentary) 45 ) On the question, Did Christ die for each individual human being, including Judas and the antichrist, actually atoning for the guilt and paying the debt of each and everyone? see N.T.C. on John, Vol.

II, p. 111, and the excellent discussions in the following works:) L. Berkhof, Vicarious Atonement Through Christ, Grand Rapids, Mich., pp. 151 178.) L. Boettner, The Reformed Doctrine of Salvation, Grand Rapids, 1932, pp. 150 161.) A source-document for the Arminian position is the remonstrance or Five Arminian Articles (a.d. 1610). P. Schaff, in Creeds of Christendom, New York, fifth edition 1919, Vol. III, pp. 545 549, gives the original Dutch text, a Latin, and an English translation, in parallel columns.

Here we read, & Jesus Christ, the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption and the forgiveness of sins; yet & no one actually enjoys the forgiveness of sins except the believer. On the whole, in this historic document the Arminians express themselves with restraint. (For other literature on this question, presenting either side or both sides , see the bibliographies in R. L. Dabney, Systematic and Polemic Theology, Richmond, 1927, p. 579; H. Bavinck, Gereformeerde Dogmatiek, Kampen, third edition, 1918, Vol. III, pp. 519 521; and the works listed at the end of the article Arminius and Arminianism, in The New Schaff-Herzog Encyclopaedia of Religious Knowledge, Vol. 1, pp. 296, 297.

Also The Writings of Arminius (3 vols.).) The dispute between the followers of Arminius and those of Gomarus was brought to a head at the Synod of Dort. Here the position of those who favored the limited Atonement won the day. See The Canons of the Synod of Dort, held a.d. 1618, 1619, in P. Schaff, Creeds of Christendom, Vol. III, p. 550 597. The second head of doctrine declares that the design of the Atonement is limited to the elect, but that the promise of the gospel should be published to all nations, and that the sacrifice of Christ is sufficient for everyone without exception.

Among the various works in which the proceedings of the Synod of Dort are discussed I have found L. H. Wagenaar, Van Strijd En Overwinning to be especially informative. In their conduct both sides seem to have gone too far at times. Extreme Remonstrants branded the decisions of the Synod as the devil s triumph. They grossly misrepresented the Calvinistic position, just as some of their followers are doing even today.

And on the other hand, one finds it hard to defend the manner in which the Synod s strictly Calvinistic president dismissed the Arminian opponents. Brusquely gesturing for them to leave, the on the whole highly respected Rev. Johannes Bogerman reminded them that they had begun with lies and ended with lies. Then, in a voice of thunder, he shouted, You are dismissed. Get going. ) The Arminian position on this and related doctrinal points gained many adherents, especially during the eighteenth century. It is said to have leavened religious thinking in America.

A strong advocate of the unrestricted atonement view is Lenski in his commentaries.) 46 ) It is not at all necessary here to regard one as subject and God as predicate, so that we should have to translate For one is God; one also is Mediator, etc. Dr. C. Bouma in his comment on this passage is entirely correct when he points out that Paul s argument is not here directed (except by implication) against polytheism, but rather against one of the practical consequences of polytheism, namely, that each nation has its own God who is concerned especially with that nation. No, there is one God who cares for all his people gathered from all over the world!) 1 1 2 8 0 “tw://bible.?id=43.5.31|AUTODETECT|” What we have here, accordingly, is simply an instance of abbreviated expression. The words, There is but are easily supplied. The very context requires them, On abbreviated expression see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.5.31|AUTODETECT|” John 5:31) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 47 See A. T. Robertson, The Minister and His Greek New Testament, New York, 1923, p. 39.) 48 Excellent with respect to this twofold Mediatorship are the words of L. Berkhof, Systematic Theology, Grand Rapids, Mich., fourth edition, 1949, pp. 282, 283. It is immediately clear that the meaning arbiter in legal disputes, a sense which the word often has in the papyri, is much too superficial to suit the context here. Christ not only talks peace but establishes it: lays the foundation for it by his active and passive obedience; then persuades men to accept it.

On the sense in the papyri see M.M., p. 399.) 49 ) From my doctoral thesis, The Meaning of the Preposition �� in the New Testament, unpublished doctoral dissertation submitted to the Graduate School of Princeton Seminary, 1948, pp. 74, 75, I quote the following:) That the prefix �� (in ��) has here the substitutionary sense is clear. It means in exchange for. This conclusion is based on the following considerations:) 1 1 2 8 0 “tw://bible.?id=60.1.18|AUTODETECT|” (1) The concept substitution is in harmony with the idea that is immediately suggested by the base-word to which �� is prefixed. A �� is a ransom; that is, it is the amount paid for the release of a person from captivity or slavery. Cf. ) 7 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” 19) 1 1 -1 9 0 0 , which shows that the blood of Christ was understood to be the price.) 1 1 2 8 0 “tw://bible.?id=54.2.6|AUTODETECT|” (2) The term �� in ) 7 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” seems to be based on the expression �� v �� (ransom for many) in ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 0 . Moreover, if the independent preposition �� in these Synoptic passages has the substitutionary sense, it is certainly probable that when the preposition is used in composition with the noun it has the same meaning. ) 1 7 2 8 0 0 50 M.M., p. 343.) 51 Literally by way of the. ) 52 In Demosthenes (Athenian orator of the fourth century b.c.) and in other writers the word �� indicates a balancing of accounts; cf. the etymological meaning of our de-liberation. It is easy to see that out of this literal meaning grew the figurative: mental balancing, calculation, consideration, etc. The suffix �� is an action-ending; hence, primary sense, deliberating; then, deliberation.) M.M. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952)) 53 On this entire subject see W. A. Maier, For Better Not For Worse, St.

Louis, Mo., 1935, pp. 205 219. This excellent book should be in every church-library and in every home that can afford it.) 54 See the picture and description in T. G. Tucker, Life in the Roman World of Nero and St. Paul. New York, 1922, p. 311.

Also, The Good News, The New Testament Of Our Lord and Savior Jesus Christ, With Over 500 Illustrations and Maps, published by The American Bible Society, 1955; the illustration in connection with the text of I Timothy, p. G 19. Finally, Everyday Life In Ancient Times, published by The National Geographic Society, Washington, D.C., pp. 244, 245.) 55 On the entire subject see A. Sizoo, De Antieke Wereld En Het Nieuwe Testament, Kampen, 1948, II. 62 64; T. G. Tucker, op. cit., pp. 289 313.) 1 1 2 8 0 “tw://bible.?id=53.2.3|AUTODETECT|” 56 Though it is true that Paul uses the verbs �� and �� to express the same basic idea 7 1 -1 9 0 “tw://bible.?id=53.2.3|AUTODETECT|” II Thess. 2:3) 1 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” a), yet when, as here in ) 7 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” I Tim. 2:14) 1 1 -1 9 0 0 , he uses the strengthened and the unstrengthened form side by side, it is reasonable to assume that he intends to convey a difference in meaning. Hence, was not deceived & was indeed deceived (or: was completely deceived).) 1 7 2 8 0 0 57 ) I reject the following explanations:) (1) She will be saved by means of The Childbirth (that is, the Birth of Christ).) (2) She will come safely through child-birth. ) Objection: both of these ideas are foreign to the present context. In addition, Number (2) assigns a meaning to the verb which in the present context is not warranted. See the verb in 1:15 and 2:4.) (3) By means of bearing children she will be rescued from everlasting damnation and will merit everlasting glory. ) Objection: this idea of making child-bearing a meritorious act strikes at the very heart of Paul s theology as expressed both in the Pastorals and elsewhere (see pp. 18, 19). Besides, the immediately following words ( & if they continue in faith, etc., suffice to rule it out).)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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