1 Timothy 2

1 by the coming. Rather, “in regard to the coming.” This clause is not an adjuration, but a statement of the subject, which the apostle wishes further to clear from misconception and abuse. The “gathering together unto Him” was announced in 1 Thess. iv. 17.

2 neither by spirit, etc. Do not listen to any prediction professing to be from the Spirit, nor to any declaration, either verbal or written, said to have come from me or my colleagues, to the effect that the day of judgement is come.

3 a falling away. Rather, “the falling away,” or “the apostasy”; namely, that about which the apostle had already informed them (see ver. 5). The interpretation of this passage (3-12) is confessedly very difficult. But the view of the best commentators is that all past defection and corruptions are but precursors of a more awful apostasy yet to come, which shall be headed by some one person, the Man of Sin, the Antichrist: see notes on Dan. viii. 26; xi. 31; 1 John ii. 18. Some things not plain to us were known to the Thessalonians (6).

the son of perdition. According to a common Hebraism; “destined to destruction”: cp. John xvii. 12.

4 showing himself that he is God. Or, “representing himself to be God.”

6. And now ye know what withholdeth. That is, ye know what keeps back the manifestation of the Man of Sin, until the time appointed him by God. The Christians at Thessalonica had been told what this restraining power was; but we are not informed. Many suppose that it was the control of the Roman Empire, on the decay of which the Papacy rose into power; others think that it refers, in general, to the restraining influence of law (or “organised human society”: Buckland).

in his time. Rather, as R.V., “in his own season.”

7 the mystery of iniquity. Lit., “the mystery of lawlessness; corresponding to ’the lawless one’ (A.V., “that Wicked,” ver. 8).

tetteth. Rather, “restraineth,” the same verb as in ver. 6.

8 brightness. Rather, “manifestation,” as the word is elsewhere translated.

9 with all power, etc. Rather, “with all power, and signs, and wonders of falsehood”; i.e., all his power, signs, and wonders are essentially false.

11 for this cause. “Because they received not the love of the truth” (10).

12 damned. Better, “judged,” as R.V. 14 whereunto. That is, to salvation. “By our gospel,” i.e., “by means of the gospel which we preached” (1 Thess. i. 5).

15 traditions. That is, the inspired apostle’s oral or written instructions: cp. 1 Cor. xi. 2, in Greek.

1 for all men, etc. Rather, “I first of all exhort,” etc.; i.e., I begin my directions with this. It is not intended that the “intercession” should be the first thing in worship; especially in the public assemblies of the faithful. Not only believers, but all classes of men should be prayed for. This direction would remove any doubt as to the propriety of praying for heathen magistrates.

2 that we may lead a quiet and peaceable life, etc. Unmolested by persecution on the part of our earthly rulers. “Honesty,” gravity or propriety.

3 this. Such intercession (1, 2).

4 who will have, etc. Rather, “who willett,” i.e., whose will is that, etc. We should pray “for all men,” because God wills “that all men should be saved, and [in order to that] should come unto the knowledge of the truth” of the gospel. Hence the proclamation (6, 7) to all mankind, that as there is one God, so there is one Mediator, who alone can intervene between our guilty souls and God, so as to obtain our pardon and peace.

5 the man. It is our Lord’s manhood that connects Him with that universal human nature of which the apostle is speaking.

6 a ransom. The word here used (antilutron, corresponding with lutron, Matt. xx. 28) forcibly conveys the idea that our Lord’s death was a substitution, “on behalf of all.”

to be testified in due time. “The testimony to be borne in its own times.”

8. I will. Rather, “I desire,” authoritatively.

men. Rather, “the men”; as distinguished from the women (9), who were to join in the worship in silence, and in modesty of dress and behaviour.

doubting. Rather, “disputation,” as in Phil. ii. 14.

9 shamefastness. An old English word for modesty (formed like stedfastness: no reference to the face). So printed in original editions of A.V. “The City of Diana needed, what no priestess of the goddess learnt within her sacred precincts, the shamefastness and sobriety which are the truest grace of womanhood” (T. A. Gurney in Devotional Commentary).

sobriety=“sobermindedness.”

with broiled hair. Or, “in braidings”; probably of the hair; suggesting extravagant display and waste of time. See 1 Pet. iii. 3.

12. I suffer not a woman to teach. The generally-recognised rules of womanly decorum are to be respected in the church. At Ephesus, as at Corinth (1 Cor. xiv. 34), it would be regarded as shameful for a woman to assume the office of teacher.

14 being deceived, etc. Rather, “being utterly deceived has come to be in transgression.” Created last, she was the first to transgress.

15 in childbearing. Rather, she shall come “safely through childbirth” (Moffatt).