1 Timothy 2

David Lipscomb Commentary On 1st Timothy 21 Timothy 2:1I exhort therefore, first of all,—[Timothy was to begin at once to carry out the instruction given by Paul— the charge which bade him teach all men to put their whole trust in the Savior of sinners.]that supplications,—This word signifies requests for par­ticular benefits, and is a special form of the more general word rendered prayers. (Luke 1:13; Philippians 1:4; 2 Timothy 1:3.)prayers,—Prayer is for direct and specific blessings as we need them. [Prayer is communion with God. It implies that God is a person able and willing to hear us, who has created the universe and still preserves and governs all his creatures and all their actions. He can produce results by controlling the laws of nature or cooperating with them as readily as a man can; nay, more readily, for he is God. He can influence the hearts and minds of men more readily than even a man can induce his fellow men to action. He has had a plan from the beginning, and he accomplishes this plan both by the manner in which he established the universe and the laws which he set in operation, and also by his constant presence in the universe, upholding it and controlling it. And God requires prayer of all men.

To pray to God implies a right relation to him. Acceptable prayer can be offered unto God by the righteous only.

The prayer of the wicked is abomina­tion unto him. (Proverbs 15:29; Proverbs 28:9.) Only those who have forsaken sin are authorized to draw nigh unto God in prayer.]intercessions,—This word suggests a closer and more inti­mate communion with God on the part of the one praying. It speaks of drawing near to God, of entering into free, familiar speech with him. Prayer is its most individual, urgent form as in the case of Abraham for Sodom. (Genesis 18:24-32.) One of the most distinct examples of intercessory prayer is that of the Lord’ s intercession for Peter. (Luke 22:31-34.)thanksgivings,—Thanksgiving should never be absent from any of our devotions; we should never fail in any of our prayers to thank God for mercies received.be made for all men;—These prayers were to be offered for all men that God would bestow on them that which is for their good— bring them to honor and glorify God.1 Timothy 2:2for kings and all that are in high place;—For kings as the supreme rulers of the country and for all them that are under the kings.that we may lead a tranquil and quiet life in all godliness and gravity.—The end of the prayer was not that the kings and governments of the earth might be built up and strength­ened, but that these rulers might so conduct affairs that the people of God might lead a quiet and peaceable life, living a godly and earnest life in all things; that no hindrance might be thrown in the way of Christians living a godly and earnest life in all things, discharging all obligations to God and prac­ticing honesty toward all men. Similar instruction was given to the Jews who were carried away into captivity. “ And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace.” (Jeremiah 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet for the sake of their own peace, they were exhorted to seek the peace of the city. This prayer for its peace does not involve support, active participation in its affairs, or even approval of its course. This Epistle was written during the reign of the most wicked of the Roman rulers.

It involves no question of approval of them or of the course they may pursue. No matter what the government, this prayer is proper.1 Timothy 2:3 This is good and acceptable in the sight of God our Sav­iour;—To please God is the highest motive that can influence a Christian.1 Timothy 2:4who would have all men to be saved,—God’ s good will to all men is here expressed, and he desires that all should come to the knowledge of the truth and be saved.and come to the knowledge of the truth.—There is no inti­mation that salvation is granted save through the knowledge of the truth.

The truth was revealed by God to guide man into the way of salvation. Without God’ s direction man can never obtain remission of sins and eternal life.1 Timothy 2:5 For there is one God,—This is stated as a further reason why Christians should pray for all men. Polytheists could not pray for all men because they would not pray for their enemies. One who believed in the gods of Rome would not pray for the Carthaginians. In the very nature of things, a polytheist could not pray for all men. For the gods of one nation were regarded as enemies of another nation. Whether there was one God or many gods was the issue between Judaism and polytheism. It had required constant struggle, with many failures, to keep even the Jews from polytheism.

But after the sore trials during the captivity in Babylon, they were soundly converted to the belief in one God. Whatever else may be said against them, it is evident that they were sound in the belief in one God— Jehovah. But while that is true, they did not believe he was the God of all men. All others they regarded as godless. It took Jesus Christ to teach them that Jehovah is the God of all men. Then the fact that there is one God who loves all constitutes the reason for those who love God to pray for all.one mediator also between God and men,—As we have just seen, there is one God of all men, so also there is one mediator, and only one, between God and all mankind.

A mediator stands between parties who are at variance, who are so widely separated that they can communicate only through an inter­mediary.himself man, Christ Jesus,—These words emphasize the nature in which Christ acts as mediator. It is in humanity the nature common to all men, and for that reason all who bear that nature are eligible to partnership in his mediation. (Hebrews 2:6-18.) Herein we see how God dignifies man, since it is in humanity he performs his mediatorial work, and by thus exalting our nature has thus set before all human beings the possibility of attaining eternal life. [The statement that “ there is one God, one mediator also between God and men, himself man, Christ Jesus” is in the present tense when Paul wrote.

He was still a man. He did not leave his humanity behind when he went up on high. As he did not leave his Godhood above when he came down to earth and became a man, so he did not leave his manhood on earth when he as­cended to heaven. In heaven today the “ man, Christ Jesus” officiates as mediator on our behalf. Realizing this, let us re­joice and give renewed diligence to make our calling and elec­tion sure.]1 Timothy 2:6who gave himself a ransom for all;—Ransom is the price paid for the redemption of a captive. Man had through sin sold himself a captive to the evil one.

Jesus became mortal, shed his blood, and died to redeem man from the thraldom of sin and the bondage of the grave. He died as “ the lamb that hath been slain.” (Revelation 13:8.)the testimony to be borne in its own times;—Jesus Christ was to be manifested in the last days of the Mosaic dispensa­tion or testified in due time when the Lord should appoint.

He came to die and rescue man at the time appointed by God.1 Timothy 2:7whereunto I was appointed a preacher and an apostle—The word “ preacher” here carries the meaning of an original herald or proclaimer rather than one who teaches an old truth. The apostles of Christ were those sent and authorized to speak in his name, which authority was attested by the power to work miracles.(I speak the truth, I lie not),—In parentheses he empha­sizes that he speaks the truth in Christ and does not lie. This is said in response to the teaching of the Judaizers who called in question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the mes­sage with which he was charged— solely to bear a weighty and imposing testimony to the truth of his assertion, which so many were ready and eager to dispute— the assertion that the gospel of Jesus Christ is a message of glad tidings was an offer of salvation, not to a people, but to the whole world.]a teacher of the Gentiles—This specifies the especial duties of Paul’ s apostleship with reference to the peculiar fitness which marked him out as the proclaimer of the divine will in respect to this gracious offer of redemption to the Gentiles.in faith—Paul’ s own faith in Jesus Christ— the grand motive power of his life and work.and truth.—[This refers to the well-known facts of the gos­pel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring of his own mighty faith in Jesus Christ.]1 Timothy 2:8I desire therefore that the men pray in every place,—Be­cause he was an apostle to the Gentiles, he declares his wish that in every place, not at Jewish altars only, but that the Gentiles as well as Jews should pray.lifting up holy hands,—Those leading the prayer did so with outstretched hands. They must be men whose hands were holy— unstained with wrong. [This is a figure for uprightness and purity of life. (Job 17:9; Psalms 24:4; James 4:8.) The church is “ an elect race, a royal priesthood, a holy nation, a people for God’ s own possession” (1 Peter 2:9), and no man should attempt to exercise this priestly function whose life and character is not that of an earnest and consecrated Chris­tian.]without wrath and disputing.—Without animosity or bitter­ness toward other nations or people and without disputing over questions the Holy Spirit has not decided. [These angry feelings can have no place in the heart of one who really prays whether in public or in private.]1 Timothy 2:9 In like manner, that women—He had laid down rules for the men in the public worship; he now gives rules for the women in the congregation who had duties as well as the men.adorn themselves in modest apparel,—[Their place in public worship was one of quiet attention. Their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently, avoiding especially in these services anything like conspicuous dress or showy orna­ments— anything, in fact, which would be likely to arouse attention or distract the thoughts of others.]with shamefastness—That which shrinks from overpassing the limits of womanly reserve and modesty as well as dis­honor which would justly attach thereto. [That habitual inner self-government, with its constant rein on all the pas­sions and desires which would hinder the temptation to this from arising or, at all events, from arising in such strength as to overcome the hindrances which shamefastness oppose to it.]and sobriety;—The well-balanced state of mind arising from habitual self-restraint.not with braided hair, and gold or pearls or costly raiment;— [The reference is to the then common fashionable custom of interweaving gold, silver, and pearls in the hair, causing it to glisten in the light.

Gold or pearls refer to the bracelets, neck­laces, anklets, rings and chains, and such things with which women were often laden. The Jews denounced such extrava­gant ornamentation. (Isaiah 3:16-23.)]1 Timothy 2:10but (which becometh women professing godliness) through good works.—To follow both these negative and posi­tive requirements is church work because it is the work of Christ and must be observed by women if they be faithful members of the church.

The works a widow must have done to entitle her to the support of the church are: “ If she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work. . . . I desire therefore that the younger widows marry, bear chil­dren, rule the household, give no occasion to the adversary for reviling.” (1 Timothy 5:10-14.) That is church work. The church has no more important work than bearing children and training them for service to God. Women must do that work. Paul instructs Titus to teach sound doctrine. “ That aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good; that they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.” (Titus 2:3-5.) A Christian woman is doing church work when she keeps her house well. The word of God is blasphemed when she does not do so, when she fails to love and honor her husband and fails to love her children and train them in the nurture and admonition of the Lord.1 Timothy 2:11 Let a woman learn in quietness with all subjection.—The position of women in public worship is that of a quiet learner in manner and in act, yielding submission in all lawful re­spects to the position God had placed man as leader of the worship in the public assembly of the church.

This is given as the rule “ in all the churches of the saints.” (1 Corinthians 14:33-34.)1 Timothy 2:12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.—The point guarded against here is woman’ s assuming authority over man. It is not wrong for her to teach the word of God, but wrong for her to teach it in a way that assumes authority or superiority over man. (Titus 2:5.) This is the only reason given in the Scrip­tures why it is wrong.1 Timothy 2:13 For Adam was first formed, then Eve;—The reasons for this teaching are here given, which show the reach or extent of the principles.

Adam had priority in creation. He was the original human being. Eve was from him and subordinate to him, and was formed a help suited to him. The argument here based on priority of creation is much strengthened by the following statement: “ For the man is not of the woman; but the woman of the man.” (1 Corinthians 11:9.) This teaching of Paul respecting the public position of woman as regards man, in which he shows that she is to hold a subordinate place, is based upon no arbitrary human speculation, but upon God’ s original order in creation— that divine order which first created man and after man’ s creation formed woman as his helpmeet.1 Timothy 2:14and Adam was not beguiled, but the woman being be­guiled, hath fallen into transgression:—Priority in creation was the ground alleged by Paul as the reason why the woman was never to exercise authority over man. Paul now refers to the general basis of his instruction concerning the exclusion of woman from all public praying and teaching contained in the preceding verses, Adam, and Eve both sinned, but Adam was not beguiled. He followed Eve into sin with his eyes open.

Eve, on the other hand, was thoroughly deceived. She fell into Satan’ s deceit.

Both were involved in the sin. but only Eve allowed herself to be deluded. It would be difficult to find a more vivid illustration of the essential difference be­tween the masculine and feminine nature. If there be this distinction between the sexes, that distinction furnishes the basis of an argument and a reason for the instruction here given. The catastrophe of Eden is the beacon for all genera­tions when the sexes repeat the folly of Eve and Adam, and exchange their distinctive position and functions. So, accord­ing to inspired teaching, she is not to be the leader, but to be in subjection.1 Timothy 2:15but she shall be saved through her child-bearing,—Child­-bearing here embraces not only the act of childbearing, but the life of caring for and training children that the bringing of them into the world necessitates. This domestic life of child rearing is placed in contrast with the forward public life in which she had blundered, and she is told that in this quiet life women shall be saved.if they continue in faith and love and sanctification with sobriety.—If they continue in faith in God and love to hu­manity and holiness of life, coupled with a modest, retiring behavior.

Sometimes women and men, too, think this is assigning women to an inferior position. Inferior in the sense that she is not by nature, physically or morally, suited to public posi­tions or to counteract the rougher elements of the world.

But she is of finer texture physically and morally than man. and is better fitted (superior to man) for work of nursing, training children, and keeping home attractive and cheerful. She is the trainer of children and the companion of man in the home, becomes the conservator of virtue, morality, and religion and of all the purifying and elevating influences shed by them. No more sacred and no higher office did God ever lay on mortals than that he has laid on woman— to bear and train children and subjects for his everlasting kingdom. The woman who neglects the duties she owes her children and her home for the public life that God has created for man leaves her work, her character, and her mission. Verse 1 First Timothy Chapter Two Some scholars deny that this chapter records regulations with regard to the public services of the churches, but the vast majority agree that Paul’s purpose is clearly that of laying down instructions for conducting the public services of the congregations. As David Lipscomb stated it, “He laid down rules for the men in the public worship, and then gave rules for the women."[1] Wallis referred the chapter to “the public worship”;[2] Nute said it stressed “the importance of public prayer”;[3] Spence was sure that the thing in view here is “prayers offered by the congregation."[4]However, more is covered in this chapter than prayer regulations, for the entire aspect of Christian assemblies is the subject of Paul’s instruction, even including guidelines for the proper dress and adornment of the worshipers. Moreover, the Christological passage (1 Timothy 2:5-7) is in no sense a parenthesis, being related to the great mission of the church in its outreach to all people, and the stress laid upon this in the public prayers. [1] David Lipscomb, Commentary on First Timothy (Nashville: The Gospel Advocate Company, 1942), p. 142. [2] Wilbur B. Wallis, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 847. [3] Alan G. Nute, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 509. [4] H. D. M. Spence, Ellicott’s Bible Commentary, Vol. VIII, Introduction to the Pastorals (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 184. I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, may be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. (1 Timothy 2:1-2) I exhort therefore … This form of the apostolic command does not alter the force of it, which has the meaning of “I command.” Paul is not revealing here that which would please him, but that which is the will of God. First of all … This indicates the primary importance of the public prayers of the church, and not necessarily that public prayers should be first in the order of worship. Paul’s use of “first” throughout all of his writings generally has the meaning of “the first thing I wish to write.” However, by this initial stress of the prayers, the primary importance of them is surely indicated. “Prayer in all its forms should occupy a central place in the church’s service of worship."[5]Supplications, prayers, intercessions, thanksgivings … The general meaning of this is “all kinds of prayers”; and, as Lenski put it, “Here are four words for prayers."[6] And, as Spence said: Many attempts, some of them not very happy ones, have been made by grammarians and commentators to distinguish between these terms, each of which denotes prayer.[7]The supplications are petitions addressed to God; prayers include petitions but also thanksgivings, adorations, etc.; intercessions are usually thought of as pleas upon behalf of others; and the thanksgivings are expressions of gratitude and appreciation for blessings God has already bestowed, no prayer, in any sense, being complete without thanksgivings. For kings and all that are in high place … Here is only a glimpse of the Christian philosophy with regard to government, a teaching which Paul spelled out in detail in Romans 13:1 ff. The true Christian stands for law and order, any government being far better than none at all. Nero was at the time of Paul’s writing the emperor; and, as Dummelow put it, “The apostle’s instruction shows that the prayers of the church are to be offered for bad rulers as well as for good."[8]All that are in high place … This includes all who are in authority regardless of rank, taking in the administrative assistants in government as well as heads of state. The intense missionary thrust of this whole passage is inherent in the repetition of “all” throughout the passage, as well as in the missionary reference in 1 Timothy 2:7. That we may lead a tranquil and quiet life … Christians are not to be revolutionaries in the sense of that word today, although the influence of the gospel, properly advocated, can and does have a therapeutic effect upon the entire society. Tranquillity and quietness are inherent traits of the true followers of Jesus Christ. In all godliness and gravity … The first noun here has reference to the discharge of religious duties; and, according to Lenski, gravity refers to “dignified and worthy conduct toward our fellow men."[9] There is also evident in these verses the reason for offering prayers upon behalf of governmental authorities. Such rulers as kings can, by their mistakes, bring untold sorrow upon all their subjects, as well as rich blessings through righteous rule. Therefore, the church should never forget to pray for such leaders. Nebuchadnezzar was compelled to eat grass with the beasts of the field for seven years in order to learn the lesson that “The Most High ruleth in the kingdom of men” (Daniel 4:25); and it is feared that many today are in need of learning the same lesson. Christian prayers are therefore a means of putting into God’s hands an instrument for overruling the affairs of human kingdoms for the benefit of God’s children. [5] J. Glenn Gould, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1965), p. 569. [6] R. C. H. Lenski, The Interpretation of St. Paul’s Epistles … to Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 538. [7] H. D. M. Spence, op. cit., p. 184. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 997. [9] R. C. H. Lenski, op. cit., p. 541. Verse 3 This is good and acceptable in the sight of God our Saviour;God himself is the Saviour of all people; and “This passage emphasizes the universality of the sufficiency, applicability and offer of the gospel to all men."[10] “This” in this verse applies first of all to the prayers commanded to be offered, and also includes the contemplated results in the quiet and peaceable life granted to Christians as a consequence. ENDNOTE: [10] Wilbur B. Wallis, op. cit., p. 847. Verse 4 who would have all men to be saved, and come to the knowledge of the truth.Who would have all men to be saved … It is the will of God that all men should inherit eternal life; but it is also the will of God that people should do so through acceptance of Jesus Christ, and persons refusing to do that must forfeit the inheritance. Another factor that enters into the consideration is the will of man, God having granted to all people the freedom of their will; and, where man’s will is unresponsive and rebellious against God’s will, there can be no salvation. God DESIRES the salvation of all, but the for accepting that salvation rests squarely upon every man. As Nute said, “This verse must not be stressed to support a numerical universalism."[11]ENDNOTE: [11] Alan G. Nute, op. cit., p. 509. Verse 5 For there is one God, one mediator also between God and men, himself man, Christ Jesus,As David Lipscomb noted, the reference to Jesus Christ as a man is in the present tense, despite the fact of this having been written after the ascension of Christ, indicating that our Lord did not cease being a man when he rose from the dead and ascended to the right hand of God. In like manner, he did not cease being God when he descended for the purpose of the Incarnation. One God … With great difficulty, the Hebrew people were finally taught the truth of monotheism; but, in spite of many lapses, they came in time, following the Babylonian captivity, to accept the principle completely. However, they failed, even then, to appreciate the truth that God is the God of all people, not of Israel alone; and there is always the tendency for people to think of God as THEIRS and not the God of all. This paragraph is charged with the truth that God is God of all. Lenski rejected the American Standard Version translation of this verse, affirming the meaning actually to be: One (is) God, not two or more. One also (is) Mediator for God and men, not several. Nor should these two facts be separated, for they have been joined in 1 Timothy 2:3 where “our Saviour God” joins them; and they are again joined here. This Mediator is Mediator “for this one,” namely, for God and men.[12]One mediator … There are exactly as many mediators as there are God, namely, only one; and here is the end of any alleged legitimacy for invoking saints, or even the Virgin Mary, in one’s petitions to God. ENDNOTE: [12] R. C. H. Lenski, op. cit., p. 546. Verse 6 who gave himself a ransom for all; the testimony to be borne in its own times;The actual meaning of this somewhat obscure passage has been often disputed, but it would appear that the timeliness of the testimony is what Paul emphasized, calling to mind the words of Tit 1:2. It was in the mind of God “before the world was” to redeem humanity; and as Paul said in another place, “When the fullness of time came, God sent forth his Son, born of a woman, born under the law” (Galatians 4:4). Thus, “the testimony” of Christ to the fact of God’s willingness to save all people was borne by the coming of Christ “in the fullness of time.” The “fullness of time” also marked the testimony of the apostles themselves, as indicated in verse 7. Who gave himself a ransom for all … This ranks with Matthew 20:28 and Mark 10:45 among the great “ransom” passages of the New Testament. Our Lord literally gave himself, in that no one took his life away from him, but he laid it down of his own accord (John 10:17-18). There are no less than seven centers of initiative which are discernible in the crucifixion of Christ; and thus it is proper to say that: (1) God crucified Christ; (2) Christ crucified himself (gave himself willingly); (3) the Jews crucified him; (4) the Romans crucified him; (5) all mankind crucified him; (6) Satan crucified him; and (7) every man crucified him. A study of these is very rewarding. See in my Commentary on Romans, pp. 137ff. The inestimable worth of our Lord Jesus Christ is apparent in that a ransom must have equivalent value to that which is ransomed or redeemed; and that Christ’s death was a sacrifice equivalent to the value of the entire race of mankind is inherent in the comparison. Verse 7 whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.The definite and emphatic missionary outreach of these first seven verses is supported by 1 Timothy 2:5-7, the “all men” of 1 Timothy 2:4 being inclusive of the Gentiles specifically mentioned here. The reason that “all men” were to be publicly prayed for by the church (including the Gentiles, of course) was stated in the Christology of 1 Timothy 2:5,1 Timothy 2:6. Since there is but one God, the God of all people; and since there is but one mediator between God and all mankind, the church should diligently pray for all people, especially in view of God’s willingness and desire that none should perish but that all should come “to the knowledge of the truth” (1 Timothy 2:4). Come to the knowledge of the truth … Some deductions of the most far-reaching nature come to view in a passage like this. People do not already have “the knowledge of the truth,” absolutely demanding that those who are to be saved must first be taught the truth. This whole paragraph is keyed to Paul’s command that prayers be offered in all congregations for all people. Verse 8 I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.Paul here restricted the offering of public prayers in Christian assemblies to men, as distinguished from women; and this is fully in keeping with the teachings of the New Testament elsewhere, and with the general practice of the church throughout many centuries. The fact that present social attitudes may be opposed to what is taught here cannot possibly be of any permanent importance. In the current era, society has degenerated into a very permissive attitude toward every kind of immorality, violence and crime; and, in such a social climate, there may very well be more and more individuals and even churches that will reject the teachings of the apostles and proceed to do as they please. These studies are not directed to the task of accommodating the rampant unchristian philosophies and behavior encountered on all sides today. As Lenski said: In 1 Timothy 2:8, “the men” are in contrast with all who are women (1 Timothy 2:9). This difference is not felt in English; but in the Greek this is plain. The men only, and no women whatever, are to do the praying in the public worship of the congregation.[13]I desire therefore that men pray … This is improperly translated, despite the fact that itCAN mean this. “The Greek word is [@boulomai], which in Hellenistic Judaism conveys a note of authoritative command."[14] A better rendition would be, “I demand that the men do the praying everywhere, etc.” In this light, it is futile to suggest that Paul’s words in this place are merely expressing a preference. The men … Not only does this contrast with “women” (1 Timothy 2:9), but it also contrasts with “church officials, elders, ministers, deacons, etc.” Although these are not mentioned, it is clear that the right of offering public prayer did not pertain exclusively to ministers, priests or others of any special class. “All male members of the church had an equal right to offer prayer and were expected to use that right."[15]Lifting up holy hands … This is not a prescription demanding any posture in prayer, but: It is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God, as in Nehemiah 8:6; Psalms 141:2 and Lamentations 3:41.[16]Without wrath and disputing … Hervey speaks of a number of instances cited by Chrysostom in which angry and vindictive prayers were offered to God against personal enemies with such expressions as “so do to him … smite him … recompense him, etc."[17] As Chrysostom said of such prayers, “Do you pray against your brother? Your prayer is not against him, but against yourself."[18]Certainly, all who approach God in prayer should do so with humble and contrite hearts, conscious of such sins and shortcomings as mar every soul in the sight of God. Every place … This applies to the universality of Paul’s apostolic instructions in this letter. Wherever any church pretends to follow Christ and the teachings of the apostles, these instructions are to be received and honored. Chrysostom pointed out that there is also here a denial that worship is to be confined to any certain place, as in the temple, for example, under Judaism.[19][13] Ibid., p. 554. [14] J. Glenn Gould, op. cit., p. 574. [15] Alan G. Nute, op. cit., p. 509. [16] E. M. Zerr, Bible Commentary Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 168. [17] A. C. Hervey, The Pulpit Commentary, Vol. 21, The Pastorals (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 34. [18] Ibid. [19] Ibid. Verse 9 In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works.Adorn … in modest apparel … Every year, there are publications of the list of “best dressed women.” Best dressed for what? They are misguided indeed who think that the most expensive, or the latest, or the most fashionable attire is in any sense “best”; and there have been many instances in which it was worst.” As Barackman said: Note that Paul did not say “careless” or “shabby.” There is no virtue in offensive untidiness. What he meant was the kind of apparel that becomes a woman whose first concern is to be a credit to Christ.[20]“Neither is Paul insisting on drab dress. Even this may be worn with vanity; the very drabness may be made a display."[21]Perhaps the best comment on this passage is the writing of the apostle Peter who gave instructions along the same line, thus: Your beauty should not be dependent upon an elaborate coiffure, or on the wearing of jewelry or fine clothes, but on the inner personality - the unfading loveliness of a calm and gentle spirit, a thing very precious in the eyes of God (1 Peter 3:3-4; Phillips). The inherent good sense of the church in all ages has permitted and approved the wearing of some ornaments, as for example, gold wedding rings; and there can, in fact, be no authority whatever in these passages for the imposition of a church-administered dress code. Even the gold, pearls, etc., mentioned are not prohibited, but downgraded. The true ornament is not such things, but the spiritual loveliness and beauty of genuine Christianity. As Kelly observed: We are true to the spirit of these passages when we say that the dress of Christians at public worship should be marked by simplicity and taste, but it does not follow that the church should attempt by specific rules to regulate the dress of her members.[22]Through good works … The nature of the good works mentioned here is elaborated in this epistle a little later (1 Timothy 5:9). [20] Paul F. Barakman, The Epistles to Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1962), p. 36. [21]R. C. H. Lenski, op. cit., p. 560. [22] Balmer H. Kelly, The Layman’s Bible Commentary, Vol. 23 (Atlanta: John Knox Press, 1963), p. 74. Verse 11 Let a woman learn in quietness with all subjection.This is far superior to the translation “learn in silence” in the King James Version; because no requirement whatever of silence is imposed in the worship of God. The quietness in view here is that of due acceptance of authority, respect for God’s rule of prohibiting women from taking over the public worship, and the quiet acceptance of their womanly role as childbearers and mothers of the human race. Certainly, in the asking of questions in dialogue teaching situations, and in such things as the singing or responsive readings, women do not violate this passage by their participation in such things. Verse 12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.To teach … refers to public teaching in the worship. As Nute said: This prohibition in no way contradicts Titus 2:2-3; it relates to teaching in the church in the presence of men and to the fact that authority in matters concerning the church is not committed to women.[23]It is upon this verse that the office, either of elder, deacon, or evangelist, must, in the light of New Testament teaching, be denied to women. The wisdom of this is inherent in human nature. Satan, in many instances, has succeeded in creating the impression that Christianity is something merely for the women and children, and not for men at all; and, where such a prohibition as this is denied, the tendency would be to make Satan’s lie the truth. Nor to have dominion over a man … This rule is not unreasonable nor capricious. Every entity must have a head, and the headship of man over the family and in the church is by divine appointment. Evil men who do not believe in God, thus rejecting any thought that there even is such a thing as “divine appointment,” find it difficult to accept this; but those who believe in God and his word receive it joyfully. In the next two verses, Paul spelled out the reason for God’s investiture of family headship and church authority upon men, and not upon women. ENDNOTE: [23] Alan G. Nute, op. cit., p. 510. Verse 13 For Adam was first formed, then Eve;Paul’s endorsement of the Genesis account of creation is inherent in this argument. Adam and Eve were not merely mythical figures of the remote past, but the progenitors of the human race. Moreover, they did not “evolve” from lower creation together, but Adam was made first; then Eve was formed of a rib taken out of his side. Adam’s being the first formed, and having an existence before Eve was created, gave him priority in creation. Furthermore, Eve was created as his assistant and helper, one suitable for him; and, if both Adam and Eve had respected this God-given arrangement, the human family might still have resided in the Garden of Eden. The disaster came when Eve became the leader instead of the helper and led her husband into the tragic fall of the entire race. But this is not all. Eve proved to be incapable of leadership, as outlined in the next verse. Verse 14 and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:The argument here is that Adam was not deceived, whereas Eve was deceived, thus exhibiting a serious flaw that disqualified her from being the head, or leader. That quality of women being easily deceived is alone sufficient to justify the appointment of men as elders and evangelists, and as heads of the family. As Lenski observed on this verse, “This fact is not complimentary to women."[24] We are living in an age that exhibits a widespread rejection of God’s teaching on this question, but the teaching remains clear enough. As Loy said (quoted by Lenski): There are effeminate, long-haired men who claim the rights of women, and masculine, short-haired women who claim the rights of men; and, in virtue of the good sense with which the Creator has endowed humanity, they become the laughingstock of the sober-minded in both sexes.[25][24] R. C. H. Lenski, op. cit., p. 567. [25] Ibid., p. 566. Verse 15 but she shall be saved through her childbearing, if they continue in faith and love and sanctification with sobriety.All kinds of fanciful interpretations of this verse have been advocated; but, in all probability, “child-bearing” is a synecdoche for “the entire status of women in their relationship to God and men.” Dummelow was correct in seeing the meaning thus: “The woman shall be saved by keeping simply and faithfully to her allotted sphere as wife and mother."[26] There is no reference to the birth of Christ, nor to any promise of salvation based solely upon the biological function of child-bearing. ON THE OF WOMENIt is a gross mistake to view the natural capacity of women for being deceived as in any manner whatever a reflection upon womankind. It is positively her most adorable characteristic. Fully half the marriages on earth would never have been contracted, except for this utterly feminine and absolutely delightful quality of being easily deceived. There is no use for anyone to deny this, because women see it clearly enough in their sisters, if not in themselves; and every woman who has ever tried to dissuade a love-struck daughter from marrying “the son of Ahab” is painfully and tragically aware of it. But the human race would be bankrupt without such a trait in women, an absence that would take all the romance out of life! But are there not historical examples of strong-willed, powerful women, impossible to deceive, who now and again have held the rod of empire or the affairs of state with great ability? Yes indeed! But exceptions do not make the rule. Wherever such leadership exists in women, it is still a masculine trait; and wherever the opposite of it appears in men, it remains a feminine trait. Nature produces a two-headed calf now and then, but that is not the rule. And, are there NEVER any occasions where women should, through circumstances, take the lead! Indeed there are. In 1918, before this writer became a Christian, he attended a country church made up, in the forced absence of all the men, entirely of women; and Miss Anna Lou Estes Black, the local school teacher, presided at the Lord’s table, led the singing, dismissed the congregation and brought the Sunday lesson, usually by reading from the Bible. The glory of women is to achieve their ends without being charged with leadership and authority; and those precious angels called women who are willing to trade their natural, God-given status for one of authority and leadership are inevitably short-changed in the transaction. Apostolic wisdom is behind the admonition of this chapter, and it should be earnestly heeded by all. ENDNOTE: [26] J. R. Dummelow, op. cit., p. 997.

“THE FIRST EPISTLE TO TIMOTHY”

Chapter Two

IN THIS CHAPTER

1. To appreciate the importance and place of prayer, especially in the lives of men

2. To notice God’s desire for the salvation of all men, therefore offering Christ as a ransom for all, not just a select few

3. To understand the proper adornment of women, and their place in the public teaching of the church

SUMMARY Having reminded Timothy of his charge to remain in Ephesus and “wage the good warfare”, Paul now begins instructing Timothy in matters that involve the church. He starts with a call to prayer, defining for whom and why we should pray. His desire is that men pray in every place, lifting up holy hands without wrath and doubting (1 Timothy 2:1-8).

Just as men are to pray everywhere, so women are to adorn themselves properly. This involves modest apparel worn with propriety and moderation, but it also includes good works, as is proper for women professing godliness. Also proper is women learning in silence (translated peaceable in verse 2) with all submission. Therefore a woman is not permitted to teach or have authority over a man. Basing this restriction on the relationship of Adam, Eve, and the fall, Paul reminds them they can be saved in their natural role of childbearing if they continue in faith, love, and holiness, with self-control (1 Timothy 2:9-15).

OUTLINE

I. THE OF PRAYER (1 Timothy 2:1-8)

A. THE SCOPE OF PRAYER (1 Timothy 2:1-7)1. Supplications, prayers, intercessions, and giving of thanks are to be made for all (1 Timothy 2:1) a. For kings and all who are in authority (1 Timothy 2:2 a) b. That we may lead quiet and peaceable lives in all godliness and reverence (1 Timothy 2:2 b) 2. This is good and acceptable in the sight of God our Savior (1 Timothy 2:3) a. Who desires all men to be saved and know the truth (1 Timothy 2:4) b. For there is one Mediator between God and men (1 Timothy 2:5 a)

1. The Man Christ Jesus, who gave Himself a ransom for all (1 Timothy 2:5-6 a)
2. To be testified in due time, for which Paul was appointed a preacher and an apostle (1 Timothy 2:6-7 a) a) Paul speaks the truth in Christ and is not lying (1 Timothy 2:7 b) b) A teacher of the Gentiles in faith and truth (1 Timothy 2:7 c)

B. A CALL TO PRAYER (1 Timothy 2:8)1. For men to pray everywhere (1 Timothy 2:8 a) 2. Lifting up holy hands, without wrath and doubting (1 Timothy 2:8 b)

II. FOR WOMEN (1 Timothy 2:9-15)

A. THEIR (1 Timothy 2:9-10)1. With modest apparel (1 Timothy 2:9 a) a. With propriety and moderation (1 Timothy 2:9 b) b. Not with braided hair, gold, pearls, or costly clothing (1 Timothy 2:9 c) 2. With good works, which is proper for women professing godliness (1 Timothy 2:10)

B. THEIR (1 Timothy 2:11-15)1. To learn in silence with all submission (1 Timothy 2:11) 2. Not permitted to teach or have authority over a man, but to be in silence (1 Timothy 2:12) a. For Adam was formed first, then Eve (1 Timothy 2:13) b. And Adam was not deceived, but the woman being deceived fell into transgression (1 Timothy 2:14) 3. A woman will be saved in childbearing if they continue in… a. Faith b. Love c. Holiness – With self-control (1 Timothy 2:15)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• The practice of prayer (1 Timothy 2:1-8)
• Instructions for women (1 Timothy 2:9-15)

2. What four things does Paul exhort be made for all men? (1 Timothy 2:1)

• Supplications, prayers, intercessions, and giving of thanks

3. Who else are we to pray for? Why? (1 Timothy 2:2)

• Kings and all who are in authority
• That we may lead a quiet and peaceable life in all godliness and reverence

4. What does God desire for all men? (1 Timothy 2:4)

• That they be saved and come to the knowledge of the truth

5. Who is the one mediator between God and men? (1 Timothy 2:5)

• The Man Christ Jesus

6. For whom did Jesus give Himself as a ransom? (1 Timothy 2:6)

• For all

7. What did Paul desire that men do? (1 Timothy 2:8)

• Pray everywhere, lifting up holy hands without wrath and doubting

8. How are women to adorn themselves? (1 Timothy 2:9-10)

• In modest apparel, with propriety and moderation
• Not with braided hair, gold, pearls, or costly clothing
• With good works, as is proper for women professing godliness

9. How were the women to learn? (1 Timothy 2:11)

• In silence (peaceable, cf. 1 Timothy 2:3), with all submission

10. What did Paul not permit a woman to do? (1 Timothy 2:12)

• To teach or have authority over a man

11. What two reasons does Paul give for these limitations on women? (1 Timothy 2:13-14)

• Adam was formed first, then Eve
• Adam was not deceived, but the woman being deceived fell into transgression

12. What are the women encouraged to continue in? (1 Timothy 2:15)

• Faith, love, holiness, with self-control

Questions by E.M. Zerr For 1st Timothy 21. Point out 4 items of prayer in 1st verse. 2. For whom, generally, must they be offered? 3. For what class next? 4. Who might be included with kings and authorities 5. May temporal legislators give religious commands? 6. State the extent to which they may legislate. 7. What is meant by godliness? 8. Can one be godly and not honest? 9. Can he be honest and not godly? 10. May wc be quiet and peaceable and yet fight? 11. In whose sight must this all be patterned? 12. Who is our Saviour, God or Christ? 13. Is God willing for any to perish ? 14. Will all men be saved? 15. To what must they come to be saved? 16. Where may this knowledge be obtained? 17. Who is responsible for their ignorance? 18. State what is said of the unity of God. 19. How many mediators? 20. For whose sake is this mediator placed? 21. What was given to qualify him? 22. Who had demanded a ransom? 23. When was this ransom effected? 24. Did Jesus pay full price for our redemption? 25. Unto what was Paul ordained an apostle? 26. As an apostle what was he to do ? 27. For what special class was he to preach? 28. Where would he have men pray? 29. What kind of men would he have to pray? 30. State their attitude of mind while praying. 31. Should women be adorned? 32. In what kind of apparel ? 33. Give meaning of shamefacedness. 34. What about flashy ornaments? 35. State what is best ornament. 36. With what profession does this agree? 37. In what manner should she learn? 38. To whom be in subjection? 39. In what manner is she suffered not to teach? 40. Does this contradict Col. 3:16? 41. Describe the silence mentioned here. 42. What priority is cited in argument here? 43. Which was deceived ? 44. Does this excuse the man? 45. What transgression was peculiar to the woman? 46. Did this mistake doom woman to perdition ? 47. What is the special mission of woman in life? 48. Will motherhood alone save womankind? 49. What qualities must accompany it? 50. How extensive must they be?

1 Timothy 2:1

1 Timothy 2:1. Therefore indicates a reference to some former considerations. They especially are to be found in chapter 1:3 and 18, where the apostle reminds the evangelist of what was expected of him after being given his charge. Resuming his directions for the carrying out of the great work in the “warfare” amid the various conditions of the wrld, he instructs the evangelist that he will begin the details (first of all) with the subject of prayers in their various forms. Some commentators think this instruction has reference to the public services of the congregation. Doubtless it includes that, but verse 8 commands that men pray every where, which makes the exhortation general.

Any address made to God may be called a prayer generally speaking, but there are various forms or classes of the addresses, and they are specified in this verse which I shall define briefly. Prayers are requests of any degree of intensity that may be chosen. Supplications are the more earnest requests made under intense necessity. Intercessions are prayers on behalf of others who are in need of the mercy of God. Giving of thanks are expres-sions of gratitude for favors that have already been received from the Lord. For all men is a general statement as to “the subject of our prayers.”

1 Timothy 2:2

1 Timothy 2:2. In this verse the apostle specializes on the ones for whom Christians should pray, namely, for those who are in positions of authority, and whose rule may have some effect on the liberties to be enjoyed by the citizens. The object of such prayers is that Christians be undisturbed in their desire to lead a godly life. We know Paul did not expect these prayers to affect the rulers directly, for they would not hear them. The only conclusion possible is that if the prayers are scriptural, then God will take some hand (in His own divine way) to see that the rulers govern aright as to our liberties. If that is not the intention, then He would certainly not require the disciples to pray for the rulers.

This is not a new doctrine, for Nebuchadnezzar had to eat grass seven years to be convinced “that the most High ruleth in the kingdoms of men” ( Daniel 4:25). It may be replied that it was in Old Testament times that this was said. Well, we will come to the New Testament, to Romans 13:1-4, where the temporal ruler is declared to be “the minister of God,” and we can see how the subject is treated, and that God has never repealed what he told the king of Babylon.

1 Timothy 2:3

1 Timothy 2:3. See comments at chapter 1:1 as to God being titled Saviour. The immediate occasion for the term in this verse is hat follows in the next verse. This is good refers to the results of a life of honesty and godliness that may be practiced by the disciples, when not hindered by improper legislation. God is desirous that rulers as well as private persons may be saved, and a godly life displayed before them by faithful servants of God will be a help in showing them the value of the plan of salvation as provided by the Father. (See Matthew 5:16.)

1 Timothy 2:4

1 Timothy 2:4. It should be noted that the salvation of men is connected with the knowledge of the truth; the latter is necessary for the former.

1 Timothy 2:5

1 Timothy 2:5. Idolatry and the worship of many gods was a common condition in the world when the Gospel was first proclaimed. K ngs and other rulers knew something about hearing the causes of their subjects. The dignity of the office was such that a citizen had to be represented by an agent wno could act between the ruler and his subject. These same rulers were often among the believers in many gods, and they (like their own subjects) approached some one of their many objects of worship by means of a priest officiating for them at the heathenish altar. It was appropriate for them to learn that if they are saved through the doctrine preached by the Christians, they must abandon the idea of many gods and realize that there is only one God and hence only one mediator, who is the man Christ Jesus. He was a man in order to represent fairly the human seeker after God, and he was Christ Jesus in order to be good enough to receive recognition before the throne of this God.

1 Timothy 2:6

1 Timothy 2:6. Being man as well as God, it was possible for Christ to be used as a ranso:n in the form of a sacrifice. For all is in contrast with the sacrifices offered under the law, for they were on behalf of the Jews only; Christ died for both Jew and Gentile. To be testified. The fact that Jesus died as a ransom, and then came back to life that He might complete the plan of salvation, was to be proved and testified or borne witness to by the chosen proclaimers. In due time. When the fact of His resurrection had been accomplished, and the Holy Spirit came upon these chosen pro-claimers to qualify them to speak, it was then only that the due time had come. That is why Jesus gave the instructions recorded in Luke 24:48-49 and Acts 1:7-8.

1 Timothy 2:7

1 Timothy 2:7. Whereunto refers to the testifying to the truth of Christ’s ransom mentioned in the preceding verse. For the purpose of engaging in this testimony, Paul was ordained a preacher. The first of the italicized words is from TITHENI at this place, and Thayer’s definition is, “To set, put, place.” For the complete information of the word “ordain” as given in Thayer’s lexicon, see comments at John 15:16, in the first volume of the New Testament Commentary. Paul was not only ordained a preacher but also an apostle. Any Christian may preach the good news (Acts 8:4), but only an apostle could speak with miraculous inspiration and have power to bestow the Holy Spirit on others (Acts 8:15-16).

I speak the truth in Christ and lie not. Paul could say this because he had been ordained as an apostle, hence the things he preached were bound to be the truth. Teacher of the Gentiles. Any disciple had the right to tell the story of the cross to the Gentiles as well as to the Jews, but Paul was given the special commission to be “the apostle of the Gentiles” (Acts 9:15; Romans 11:13). In faith and verity. Paul was to lead the Gentiles into the faith of the Gospel, and out of the myths of heathen errors.

This could be done only by giving them the divine truth that he as an inspired apostle could do; verity is a Greek word for the truth.

1 Timothy 2:8

1 Timothy 2:8. Lifting up holy hands means hands of men who are living holy or righteous lives. The lifting up of the hands is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God (Nehemiah 8:6; Psalms 141:2; Lamentations 3:41). The command pertains to the kind of hands being lifted up, and not as to the posture of the body during prayer; the Lord is not concerned about that matter. That the men were to pray every where shows the apostle was not especially writing of prayers in the public assembly of the church. Wrath and doubting.

The first word means anger that would be disposed to inflict punishment on someone. The last word denotes a disposition that is given to questioning. Not that discipline or discussion should be done without prayer, but the outstanding thought of the apostle here (as will be seen in several following verses) is a time of earnest but calm approach to the throne of grace. A man under the impulse of the italicized phrase would not be in a frame of mind suitable for such a season of prayer.

1 Timothy 2:9

1 Timothy 2:9. in like manner is all from the Greek word , and one word in Thayer’s definition is “likewise,” and that word does not necessarily mean a repetition of some previous action, but rather that the writer has something more to say. It is as if the apostle said, “furthermore, I have something to say about the women.” Neither does the use of the words men and women in these verses support those who take extreme views on the “woman question.” If the fact that Paul mentions the men in verse 8 means that they only are the ones who may pray, then the women are prohibited entirely from that act of devotion. It will not do to say that it is in the public assembly where they are thus forbidden, for the apostle said the prayers were to be offered “every where,” and even the most radical objectors will admit that women have the right to pray outside the public assembly. What proves too much proves nothing, hence we must conclude that Paul was not writing about which sex could pray, but what kind of men might do so, and that they might do so in every place.

The proper general demeanor of women, especially as it respects her relationship to man in all walks of life, is the subject of the rest of this verse and of the rest of the chapter. Neither does it apply to the public assemblies any more than to the social life. Therefore it is a perversion of this chapter to make it a regulation of “women’s duties and privileges in the church,” for the passage was not written for that purpose. It is God’s intention for woman to be attractive in the eyes of man (1 Corinthians 11:7-9), but He instructs her as to what shall constitute her attractiveness. Apparel is from which Thayer defines, “a garment let down, dress, attire.” It is evident that modest apparel means a woman’s clothing should not be such as would expose her body in a way to suggest evil thoughts. Shamefacedness means womanliness; the opposite of brazenness.

The Greek word for sobriety is also defined “self-control” in Thayer’s lexicon. This restriction will serve as a regulation in the things named in the rest of the verse. Immodest women braided their hair as a means of holding more of their showy jewels here enumerated, in order to excite the attention of the opposite sex. They likewise depended on the costliness of their clothing to attract the men. A woman who possesses this sobriety (self-control), will not use these things to such an extent that she will suggest improper thoughts in the minds of men. Hence a controlled use of these feminine trinkets is not forbidden as far as this passage is concerned.

1 Timothy 2:10

1 Timothy 2:10. The adornment of women is introduced in the beginning of the preceding verse, and the subject has not been changed. That shows the present verse is in line with the same subject, for it closes with the phrase good works. We know Paul has not been writing exclusively of the public assembly; in truth, he has not been considering that subject as much as in other places, for we do not regard the assemblies as the places for the practice of good works as that expression is commonly used. Furthermore, the matter of feminine adornment pertains to the social sphere of human life, in which the question considered is what is the proper and what the improper means a woman should use in order to interest the opposite sex. If a woman who professes to be godly in life will back it up with good works, she will be making herself attractive in the highest sense of the word.

These remarks are not restricted to unmarried women in the matter of being adorned in the eyes of men, for the success and happiness of the married state is dependent to a great extent upon the regard the husband can have for hits wife. If she maintains the same modesty of bodily adornment after marriage that attracted the man and induced him to obtain her for his wife, he will continue to be happiest when in her society.

1 Timothy 2:11

1 Timothy 2:11. Learn in silence. Even the extremists must admit from this phrase that the woman has a right to learn. However, they insist that she must be silent while learning, making a literal use of the word. But it is a principle universally recognized by all courses of learning throughout the world, that the best method of imparting and receiving instruction is by the question and answer system. Jesus used it in the temple (Luke 2:46-47). Even in the case of 1 Corinthians 14:35, Paul permits the woman to learn about the special matters her gifted husband knows about; she may “ask her husband.” It may be replied that she is to do so “at home.” Certainly, and the chapter we are studying applies to the home more properly than any other place. She is not very silent while asking a question.

Are we to suppose that she must keep her ears open and her mouth closed? Certainly not if she is to “ask” her husband for the information. The apparent difficulty is caused by misunderstanding the word silence. It is from the Greek word , and Thayer’s first definition is the word “quietness,” and his explanation is, “descriptive of the life of one who stays at home doing his own work, and does not officially meddle with the affairs of others.” It is the word for “quietness” in 2 Thessalonians 3:12. Paul surely does not expect a man to work for a living and at the same time maintain silence in the literal sense that is attached to the word by many well-meaning disciples. But this is not all the apostle says in the same sentence about the way a woman is to learn, for he says she is to do so with all subjection.

The last word is from. which Thayer defines, “obedience, subjection.” It is the word for “subjection” in 1 Timothy 3:4, and we know that a child can be in subjection to his father, even while using his tongue for conversation. The verse as a whole means that a woman has the right to speak and ask questions of men, but it should be in the spirit of humility and not forgetting that she is not to act as one in authority.

1 Timothy 2:12

1 Timothy 2:12. This verse very properly follows immediately after the preceding one, since the outstanding thought in that place is the subject of authority as it pertains to the relation between men and women. I suffer not a woman to teach. I am quoting this much of the verse only for the present, because it is the part that is usually relied upon by the extremists on the “woman question,” to prove their notion on the subject. These same disciples will condemn the denominational world for taking a part of the scripture out of its connection in order to make a point. But for the sake of the widespread argument, let us consider this so-called prooftext as it is quoted, which makes no exception or provision for one.

It is an established principle that an explanation of a passage that makes it contradict another passagee, is bound to be wrong since the Bible does not contradict itself. Well, the extremists’ use of this clause makes it contradict Colossians 3:16 where we know the women are included, and the verse says for them to teach one another,, and the same Greek word is used in both passages.

It is true that “everybody” joins in the singing, even those wno are not members. That is no valid argument since two wrongs do not make one right. Furthermore, if the underscored clause is to be taken generally, then the women members of the congregation should be forbidden to participate in the singing, also the people of the world should be informed not to sing, in the same manner that we notify the audiences that only faithful members have any right to the Lord’s supper. The foregoing remarks would be appropriate even though the italicized clause had been written with regard to the public assembly only, which would be impossible to prove. So then, since “what proves too much proves nothing,” it follows that the words marked do not prove that women are entirely prohibited from teaching. Now let us give this subject fair treatment and see what else the apostle has to say about it.

The next word is nor and it is properly translated. It is from the Greek word OUDE which Thayer defines, “and not,” and he explains by saying “continuing a negation” [something denied or forbidden].

Webster defines the word nor as follows: “Likewise not: and not.: or not,” so that what is said of the words preceding nor is on the same proviso as what follows the next negation, namely, usurp authority over the man. If a woman presumes to teach over the man and hence act in an authoritative way, she violates this verse, whether it be in the public assembly or in the social circle. The case in Acts 18:2426 is in point here. A preacher of the Gospel was in error on an item and they (both the man and the woman) took him unto themselves and expounded or taught him in the way of the Lord more perfectly. Thus a woman helped to teach a preacher in the doctrine of the Gospel. But nothing indicates that she assumed an authoritative attitude, in desregard for the authority of her husband or ,the presence of the other man.

Had she done so she would have violated the teaching of this passage. Silence is the same in the original as in verse 11, explained at that verse which the reader should see.

1 Timothy 2:13

1 Timothy 2:13. In this and the following verse, Paul gives two reasons for his restrictions upon the woman, which are not identical but are related. The one in this verse is based upon the prestige one has by reason of priority; Adam was first formed. The man was not created for the sake of the woman, but it was the other way around, which indicates that the man possessed some precedence or importance over the woman.

1 Timothy 2:14

1 Timothy 2:14. Eve was deceived but Adam was not. Both of them sinned, but the statement is made with regard to their talents or reliability, more than to their moral character. The main object with Paul still is to show why the man and not the woman is to be entrusted with authority. Since a wman is more easily deceived than a man, she is restricted from authoritative teaching, and when she teaches it must not be over the man, but under his supervision; and such a work may be edifying to others even though it is not the expression of authority. Was in the transgression.

It is a sin to transgress the law of the Lord, even though one is induced to do so by being deceived. Jesus taught this same truth in Matthew 15:14, and it proves that the mere fact of being honest ( all deceived persons are honest at the time) will not save a person.

1 Timothy 2:15

1 Timothy 2:15. While Eve was the first woman, and the one who brought transgression into the world, all women bear the same relation to God as to responsibility. We know Paul means to include them in the argument, for he has been writing to women of his day, and referred to Eve only to show the reason why he placed the restrictions on her–on women in general. However, such restrictions as he placed on woman need not endanger her salvation as we shall see. -the shall be saved in childbearing. This cannot mean the woman is given assurance of passing safely through childbirth, for the salvation is made conditional that she continue in faith, etc. It would be foolish to say a woman will live through childbirth provided she lives right afterward.

Neither can it mean she will be saved through the birth of Christ, for that is true also of man, if he is saved at all. But it is replied that a woman was chosen to bring the Saviour into the world, hence she and her kind have the promise of salvation through her act.

Again, that is just as necessary for the man as for the woman. The part that Mary performed in nurturing and bringing forth Jesus into this life was just like the experience of all mothers. It was the conception that was different, and that was not anything done by her personal choice. The italicized words are preceded by the word notwithstanding. Although the first woman transgressed, and as a result all her daughters down through the ages are destined to suffer the increased inconvenience and added sorrow of childbirth, yet that very thing will be one of the conditions on which she can save her soul. There are regular terms of salvation set forth in the Gospel, and all men and women must observe them regardless of their station in life.

But there are special duties that apply in particular to those who are parents or children; husbands or wives; and neither of them can take the place of the other, and no two of them have the same obligations. The special duty of woman is to bear children, which is one of the conditions on which she may be saved.

Of course, motherhood alone will not assure a woman of salvation, but she must follow it up with a life of faith and charity and holiness with sobriety. In 1 Timothy 5:14 Paul commands women to marry and bear children. It is therefore one of the conditions of salvation imposed upon woman. A woman who is able to bear children and refuses to do so, will find herself in trouble on the judgment day.