1Ti 2:1-8 | Barnes | STEP | I Timothy Chapter 2 ANALYSIS OF THE CHAPTER, THIS chapter is occupied mainly in directions about the mode of conducting public worship. Timothy had been left at Ephesus to complete the plans which the apostle had commenced in reference to the church there, but from completing which he had been un- expectedly prevented, (see the Intro. ;) and it was important to state the views which he entertained on this subject to Timothy. It was important also that general directions on these subjects should be given, which would be useful to the church at large. The directions in this chapter relate to the following subjects:-- I. Public prayer, . (1.) It was to be offered for all classes of men, without distinction of rank, sect, party, country, or name; especially for all that were in authority, . The reasons for this were, (a) That God desired all men to be saved, and it was acceptable to him that prayer should be offered for all, . (b) There is but one God over all the human race, and all are alike his children, . (c) There is one and the same Mediator between God and all men, . (d) The same atonement has been made for all, . (2.) The way in which prayer should be offered. It should be with holy hands, and without the intermingling of any bad passion, . II. The duties of women, . (1.) Modesty in their demeanour and apparel, . (2.) Good works--the chief ornament of women professing piety, . (3.) The duty of learning from others with a gentle and quiet spirit, . (4.) The duty of a proper subordination and submission to man, . (5.) The reasons for this subordination and submission are then stated. They are, (a) That Adam was first formed, . (b) That the woman had been deceived, and should be willing to occupy a subordinate place, as she was first in the transgression and was the means of leading him into sin, . (6.) Yet, as if to make a kind remark in favour of woman--to show that he did not intend to teach that she was degraded and abandoned of God--the apostle says that she would be under the Divine protection, and that in the special sorrow and peril which had been brought upon her for her transgression, God would sustain her if she continued in faith, and evinced the spirit of a Christian in her life, . Verse 1. I exhort, therefore . Marg., desire . The word exhort , however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer, . This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy--since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an episcopal bishop to "exhort" his presbyters to pray "for the President of the United States and for all who are in authority." When the prayer is prescribed, do they not do this as a matter of course? First of all . That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern. Comp. ; . It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing. Supplications . It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer , and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers , . Intercessions . The noun used occurs only in this place and in , of this epistle. The verb, however (εντυγχανω) occurs in . See the meaning explained in the ; . There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men. Giving of thanks . That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself. For all men . Prayers should be made for all men--for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved? It may be observed here, that the direction to pray and to give thanks for all men, showed the large and catholic nature of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all men are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race. (1) "exhort" "desire"

1 Timothy 2:1-8

I Timothy Chapter 2

ANALYSIS OF THE CHAPTER,

THIS chapter is occupied mainly in directions about the mode of conducting public worship. Timothy had been left at Ephesus to complete the plans which the apostle had commenced in reference to the church there, but from completing which he had been un- expectedly prevented, (see the Intro. ;) and it was important to state the views which he entertained on this subject to Timothy. It was important also that general directions on these subjects should be given, which would be useful to the church at large. The directions in this chapter relate to the following subjects:--

I. Public prayer, 1Timm 2:1-8.

(1.) It was to be offered for all classes of men, without distinction of rank, sect, party, country, or name; especially for all that were in authority, 1Timm 2:1,2. The reasons for this were,

(a) That God desired all men to be saved, and it was acceptable to him that prayer should be offered for all, 1Timm 2:3,4.

(b) There is but one God over all the human race, and all are alike his children, 1Timm 2:5.

(d) The same atonement has been made for all, 1Timm 2:6,7.

(2.) The way in which prayer should be offered. It should be with holy hands, and without the intermingling of any bad passion, 1Timm 2:8.

II. The duties of women, 1Timm 2:9-15.

(1.) Modesty in their demeanour and apparel, 1Timm 2:9.

(2.) Good works--the chief ornament of women professing piety, 1Timm 2:10.

(3.) The duty of learning from others with a gentle and quiet spirit, 1Timm 2:11.

(4.) The duty of a proper subordination and submission to man, 1Timm 2:12.

(5.) The reasons for this subordination and submission are then stated. They are,

(a) That Adam was first formed, 1Timm 2:13.

(b) That the woman had been deceived, and should be willing to occupy a subordinate place, as she was first in the transgression and was the means of leading him into sin, 1Timm 2:14.

(6.) Yet, as if to make a kind remark in favour of woman--to show that he did not intend to teach that she was degraded and abandoned of God--the apostle says that she would be under the Divine protection, and that in the special sorrow and peril which had been brought upon her for her transgression, God would sustain her if she continued in faith, and evinced the spirit of a Christian in her life, 1Timm 2:15.

Verse 1. I exhort, therefore. Marg., desire. The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer, 1Timm 2:8. This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy--since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an episcopal bishop to "exhort" his presbyters to pray "for the President of the United States and for all who are in authority." When the prayer is prescribed, do they not do this as a matter of course?

First of all. That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern. Comp. Lk 12:1; 2Pet 1:20. It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing.

Supplications. It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers, Heb 5:7.

Intercessions. The noun used occurs only in this place and in 1Timm 4:5, of this epistle. The verb, however (εντυγχανω) occurs in Acts 25:24, Rom 8:27,34, 11:2, Heb 7:25. See the meaning explained in the Rom 8:26; Heb 7:25. There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men.

Giving of thanks. That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself.

For all men. Prayers should be made for all men--for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved? It may be observed here, that the direction to pray and to give thanks for all men, showed the large and catholic nature of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all men are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race.

(1) "exhort" "desire" Verse 2. For kings. On the respect due to rulers, Rom 13:1-7. The meaning here is, that while all men should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, that so much depends on their character and plans; that the security of life, liberty, and property, depends so much on them. God has power to influence their hearts, and to incline them to what is just and equal; and hence we should pray that a Divine influence may descend upon them. The salvation of a king is of itself of no more importance than that of a peasant or a slave; but the welfare of thousands may depend on him, and hence he should be made the special subject of prayer.

All that are in authority. Marg., "or, eminent place." This does not necessarily mean those who hold office, but refers to any of elevated rank. The happiness of all who are under their control depends greatly on them, and hence we should pray for them that they may be converted men, and inclined to do that which is right.

That we may lead a quiet and peaceable life. That their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution. This does not mean that their protection would dispose us to lead quiet and peaceful lives, but that under their protection we may be saved from oppression on account of our religion. Christians are disposed of themselves to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights.

In all godliness and honesty. In the practice of all our duties towards God, and of all the duties which we owe to men. The word godliness here denotes piety--or the duty which we owe to God; the word honesty refers to our duties to our fellow-men. The Christian asks from civil rulers such protection that he may be enabled quietly to perform both these classes of duties.

(a) "kings" Rom 13:1 (2) "that are in authority" "eminent places" Verse 3. For this is good and acceptable. That is, it is good and acceptable to God that we should pray for all men. The reason is, that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he were unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them. Verse 4. Who will have all men to be saved. That is, it is in accordance with his nature, his feelings, his desires. The word will cannot be taken here in the absolute sense, denoting a decree like that by which he willed the creation of the world, for then it would certainly be done. But the word is often used to denote a desire, wish, or what is in accordance with the nature of any one. Thus it may be said of God that he "wills" that his creatures may be happy--because it is in accordance with his nature, and because he has made abundant provision for their happiness--though it is not true that he wills it in the sense that he exerts his absolute power to make them happy. God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that he exerts his absolute power to produce it. A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault. So God wills that all men should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to prevent it, and if they are not saved it will be their own fault. For places in the New Testament where the word here translated "will" (θελω) means to desire or wish, Lk 8:20, 23:8, Jn 16:19; Gal 4:20, Mk 7:24, 1Cor 7:7, 11:3, 14:5, Mt 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of men should be saved, or that some sinners of every rank and class may be saved, because

(1.) the natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that "all men" should be saved, and we should not depart from the obvious sense of a passage unless necessity requires it.

(2.) Prayer and thanksgiving 1Timm 2:1 are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayer is, that God desires that all men should be saved. But how could this be a reason for praying for all, if it means that God desired only the salvation of some of all ranks?

(3.) In 1Timm 2:5,6, the apostle gives reasons showing that God wished the salvation of all men, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are,

(a) that there is one God over all, and one Mediator between God and men--showing that God is the Father of all, and has the same interest in all; and

(b) that Christ gave himself a ransom for all--showing that God desired their salvation. This verse proves

(1.) that salvation is provided for all --for if God wished all men to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt that he has power to provide for the salvation of all;

(2.) that salvation should be offered to all men--for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is not proper for them to announce anything contrary to this;

(3.) that men are to blame if they are not saved. If God did not wish their salvation, and if he had made no provision for it, they could not be to blame if they rejected the gospel. If God wishes it, and has made provision for it, and they are not saved, the sin must be their own--and it is a great sin, for there is no greater crime which a man can commit than to destroy his own soul, and to make himself the eternal enemy of his Maker.

And to come unto the knowledge of the truth. The truth which God has revealed: the "truth as it is in Jesus." Eph 4:21.

(b) "Who will have" Jn 3:15,16, 2Pet 3:9 Verse 5. For there is one God. This is a reason for offering prayer for all men, and for the declaration 1Timm 2:4 that God desires that all men should be saved. The reason is founded in the fact that he is the common Father of all the race, and that he must have the same desire for the welfare of all his children. He has made them of one blood, Acts 17:26, and he must have the same interest in the happiness of all. Comp. Eph 4:6; Rom 3:30.

And one Mediator between God and men. Gal 3:19, Gal 3:20; Heb 9:15. This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument is, that there is the same Mediator between God and all men. He is not the Mediator between God and a part of the human race, but between "God and men," implying that he desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race: whatever can be argued from that about the interest which God has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that he did his master. It may be added, also, that the doctrine of the Papists, that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but "one Mediator;" and but one is necessary. Prayer offered to the "saints," or to the "Virgin," is idolatry; and, at the same time, removes the one great Mediator from the office which he alone holds, of making intercession with God.

The man Christ Jesus. Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that he was not also divine--any more than his being called God, Jn 1:1, 20:28, Rom 9:5, 1Jn 5:20 Heb 1:8, proves that he was not also a man. The use of the word man here was probably designed to intimate that, though he was divine, it was in his human nature that we are to consider him as discharging the office. Doddridge.

(a) "one God" Rom 3:30 (b) "one mediator" Heb 9:15 Verse 6. Who gave himself a ransom for all. This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all; and that the fact that he died for all, is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this, in relation to any of the race, is proof in relation to all. On the meaning of the phrase "he gave himself a ransom," Mt 20:28; Rom 3:26. On the fact that it was for "all," 2Cor 5:14.

To be testified in due time. Marg., a testimony. The Greek is, "the testimony in its own times," or in proper times-- τομαρτυριον καιροιςιδιοις. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that "the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world." See Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind--for Jews and gentiles; for all classes and conditions of men alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to heathens as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all men, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all. Rom 5:6, Gal 4:4.

(c) "ransom for all" Mt 20:28 (1) "be testified" "a testimony" Verse 7. Whereunto. Gr., "Unto which;" that is, to the bearing of which testimony I am appointed.

I am ordained. Gr., "I am placed or constituted" ετεθην. The word "ordain" has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers, doubtless, to the fact that the Lord Jesus had designated him to this work.

A preacher and an apostle. 1Cor 9:1, and following. Gal 1:11, also Gal 1:12.

I speak the truth in Christ, and lie not. That is, by Christ; or I solemnly appeal to Christ--a form of an oath. Rom 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal 1:20. For the reasons why he did it, Gal 1:20. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.

A teacher of the Gentiles. Specially appointed to carry the gospel to the gentiles or the heathen. Rom 11:13; Gal 2:7.

In faith and verity. These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth. Verse 8. I will therefore. The Greek word here βουλομαι is different from the word rendered will θελω 1Timm 2:4. The distinction is, that the word there used--θελω--denotes an active volition or purpose; the word here used--βουλομαι--a mere passive desire, propensity, willingness. Rob. Lex. The meaning here is, "It is my will"--expressing his wishes in the case, or giving direction-- though using a milder word than that which is commonly employed to denote an act of will.

That men pray everywhere. Not merely in the temple, or in other sacred places, but in all places. The Jews supposed that there was special efficacy in prayers offered at the temple in Jerusalem; the heathen also had the same view in regard to their temples--for both seemed to suppose that they came nearer to God by approaching his sacred abode. Christianity teaches that God may be worshipped in any place, and that we are at all times equally near him. Jn 4.20 and following. Acts 17:25. The direction here given that men should pray in contradistinction from the, duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere. Comp. 1Timm 2:11,12.

Lifting up holy hands. To lift up the hands denotes supplication, as it was a common attitude of prayer to spread abroad the hands towards heaven. Comp. Ps 68:31, Ex 9:29,33, 1Kgs 8:22, 2Chr 6:12,13, Isa 1:16. See also Horace Odes, III. xxii. 1; Ovid, M. ix. 701; Livy, v. 21; Seneca, Ep. 21. "Holy hands" here mean hands that are not defiled by sin, and thai have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner.

Without wrath. That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger towards others; the suppliant should be at peace with all men. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by any one else. Nothing could be more true, beautiful, and graphic. "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defence, displeasure, or revenge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, and singing as he rises, and hopes to get to heaven and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconsistent. Descending more at every breath of the tempest than it could recover by the libation and frequent weighing of its wings, till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel." The Return of Prayers, Works vol. i. 638. Ed. Lond. 1835.

And doubting. This. word, as used here, does not mean, as our translation would seem to imply, that we are to come before God without any doubts of our own piety, or in the exercise of perfect faith. The word used (διαλογισμος) means, properly, computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife. Lk 9:46, Mk 9:33,34; Php 2:14. This is the sense evidently in this place. They were not to approach God in prayer in the midst of clamorous disputings and angry contentions. They were not to come When the mind was heated with debate, and irritated by strife for victory. Prayer was to be offered in a calm, serious, sober state of mind, and they who engage in polemical strife, or in warm contention of any kind, are little fitted to unite in the solemn act of addressing God. How often are theologians, when assembled together, so heated by debate, and so anxious for party victory, that they are in no suitable state of mind to pray! How often do even good men, holding different views on the disputed points of religious doctrine, suffer their minds to become so excited, and their temper so ruffled, that they are conscious they are in an unfit state of mind to approach the throne of grace together! That theological debate has gone too far; that strife for victory has become too warm, when the disputants are in such a state of mind that they cannot unite in prayer; when they could not cease their contentions, and with a calm and proper spirit, bow together before the throne of grace.

(a) "pray everywhere" Jn 4:21 (b) "holy hands" Heb 10:22