Day 1378 of 1461 · 2030-10-09
1 Timothy 2:1–15
1I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men:
2for kings and all who are in high places, that we may lead a tranquil and quiet life in all godliness and reverence.
3For this is good and acceptable in the sight of God our Savior,
4who desires all people to be saved and come to full knowledge of the truth.
5For there is one God, and one mediator between God and men, the man Christ Jesus,
6who gave himself as a ransom for all, the testimony in its own times,
7to which I was appointed a preacher and an apostle—I am telling the truth in Christ, not lying—a teacher of the Gentiles in faith and truth.
8I desire therefore that the men in every place pray, lifting up holy hands without anger and doubting.
9In the same way, that women also adorn themselves in decent clothing, with modesty and propriety, not just with braided hair, gold, pearls, or expensive clothing,
10but with good works, which is appropriate for women professing godliness.
11Let a woman learn in quietness with full submission.
12But I don’t permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
13For Adam was formed first, then Eve.
14Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience;
15but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~943 words.
Matthew Henry. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New Testament sense, gave himself a ransom.
Jamieson–Fausset–Brown. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all . . . in authority" are to be prayed for. that we may lead--that we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state. quiet--not troubled from without. peaceable--"tranquil"; not troubled from within [OLSHAUSEN]. Our prayers ought to include all, as God's grace included all. to come--They are not forced. unto the knowledge--Greek, "the full knowledge" or "recognition" (See on Co1 13:12; Phi 1:9). the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, Joh 17:17). This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Rom 5:15; Co1 8:6; Co2 5:19; Col 2:14). "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow. if they, &c.--"if the women (plural, taken out of 'the woman,' Ti1 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued." faith and charity--the essential way to salvation (Ti1 1:5).
John Calvin. But, because they do not venture to reject altogether what Paul teaches in this passage, they evade it by a foolish exposition, that he is called "one Mediator," not "the only Mediator." As if the Apostle had mentioned God as one out of a vast multitude of gods; for the two clauses are closely connected, that "there is one God and one Mediator;" and therefore they who make Christ one out of many mediators must apply the same interpretation in speaking of God. For there is one God, and one mediator between God and men, the man Christ Jesus; 5. Yea, it is one God who justifieth the circumcision by faith, and the uncircumcision through faith.' (Romans 3:29.) Accordingly, whatever diversity might at that time exist among men, because many ranks and many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God, that they may know that they are connected with all, because there is one God of all -- that they may know that they who are under the power of the same God are not excluded for ever from the hope of salvation. Now that God has raised up good and faithful teachers, who have labored to restore and bring to the remembrance of men what ought to have been one of the best-known principles of our faith, the sophists of the Church of Rome have resorted to every contrivance for darkening a point so clear. Accordingly, he bids them be "quiet," that is, keep within their own rank. [41] 13 For Adam was first created He assigns two reasons why women ought to be subject to men; because not only did God enact this law at the beginning, but he also inflicted it as a punishment on the woman. (Genesis 3:16.) He accordingly shews that, although mankind had stood in their first and original uprightness, the true order of nature, which proceeded from the command of God, bears that women shall be subject.
Full commentary on this passage
Matthew Henry
chapter
In this chapter Paul treats, I. Of prayer, with many reasons for it (Ti1 2:1-8). II. Of women's apparel (Ti1 2:9, Ti1 2:10). III. Of their subjection, with the reasons of it (Ti1 2:11-14). IV. A promise given for their encouragement in child-bearing (Ti1 2:15).
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1–8
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have …
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9–15
I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (Co2 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen 3:16. But it is a word of comfort (Ti1 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing - the Messiah, who was born of a woman, should break the serpent's head (Gen 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.
II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? Ti2 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Act 18:26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, Ti1 2:13, Ti1 2:14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (Co1 11:9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living childr…
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John Calvin
1
1. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
1. Adbortor igitur, ut ante omnia fiant deprecationes, obsecrationes, interpellationes, gratiarum actiones pro omnibus hominibus,
2. For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
2. Pro regibus et omnibus in eminentia constitutis, ut placidam et quietam vitam degamus cum omni pietate et honestate.
3. For this is good and acceptable in the sight of God our Saviour;
3. Hoc enim bonum et acceptum coram Salvatore nostro Deo,
4. Who will have all men to be saved, and to come unto the knowledge of the truth.
4. Qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.
1 I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the word therefore, to denote an inference; for those exhortations depend on the preceding commandment.
That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: "Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers." This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church.
What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul's words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that "requests" are when we ask to be delivered from what is evil; "prayers," when we desire to obtain something profitable; and "supplications," when we deplore before God injuries which we have endured. Yet for my own part, I do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them.
Proseuchai is the Greek word for every kind of prayer; and deeseis denotes those forms of petitions in which something definite is asked. In this way the two words agree with each other, as genus and species. 'Enteuxeis is the word commonly used by Paul to signify those prayers which we offer for one another. The word used for it in the Latin Translation is "intercessiones," intercessions. Yet Plato, in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition offered by a person for himself; and in the very inscription of the book, and in many passages, he shows plainly, as I have said, that proseuche is a general term. [31]
But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements.
And thanksgivings. As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when
"he maketh his sun to rise …
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5
5. For there is one God, and one mediator between God and men, the man Christ Jesus;
5. Unus enim Deus, unus et Mediator Dei et hominum, homo Christus Iesus,
6. Who gave himself for all, to be testified in due time.
6. Qui dedit semetipsum pretium redemtionis pro omnibus, (ut esset) testimonium temporibus suis,
7. Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
7. In quod positus sum praeco et Apostolus: veritatem dico in Christo, non menitor, Doctor Gentium in fide et veritate.
5 For there is one God This argument might, at first sight, appear to be not very strong, that God wishes all men to be saved, because he is one; if a transition had not been made from God to men. Chrysostom -- and, after him, others -- view it in this sense, that there are not many gods, as idolaters imagine. But I think that Paul's design was different, and that there is here an implied comparison of one God with the whole world and with various nations, out of which comparison arises a view of both, as they mutually regard each other. In like manner the Apostle says,
"Is he the God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who justifieth the circumcision by faith, and the uncircumcision through faith.' (Romans 3:29.)
Accordingly, whatever diversity might at that time exist among men, because many ranks and many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God, that they may know that they are connected with all, because there is one God of all -- that they may know that they who are under the power of the same God are not excluded for ever from the hope of salvation.
And one Mediator between God and men This clause is of a similar import with the former; for, as there is one God, the Creator and Father of all, so he says that there is but one Mediator, [33] through whom we have access to the Father; and that this Mediator was given, not only to one nation, or to a small number of persons of some particular rank, but to all; because the fruit of the sacrifice, by which he made atonement for sins, extends to all. More especially because a large portion of the world was at that time alienated from God, he expressly mentions the Mediator, through whom they that were afar off now approach.
The universal term all must always be referred to classes: of men, and not to persons; as if he had said, that not only Jews, but Gentiles also, not only persons of humble rank, but princes also, were redeemed by the death of Christ. Since, therefore, he wishes the benefit of his death to be common to all, an insult is offered to him by those who, by their opinion, shut out any person from the hope of salvation.
The man Christ Jesus. When he declares that he is "a man," the Apostle does not deny that the Mediator is God, but, intending to point out the bond of our union with God, he mentions the human nature rather than the divine. This ought to be carefully observed. From the beginning, men, by contriving for themselves this or that mediator, departed farther from God; and the reason was, that, being prejudiced in favor of this error, that God was at a great distance from them, they knew not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for he has descended even to us, so that we do not need to seek him above the clouds. The same thing is said in Hebrews 4:15,
"We have not a high priest who cannot sympathize within our infirmities, for in all things he was tempted."
And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out to us the hand of a brother, and that we are united to him by the fellowship of our nature, in order that, out of our low condition, he may raise us to heaven; who would not choose to keep by this straight road, instead of wandering in uncertain and stormy paths! Accordingly, whenever we ought…
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8
8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
8. Volo igitur orare viros in omni loco, sustollentes puras manus, absque ira et disceptatione.
9. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
9. Consimiliter et mulieres in amictu decoro cum verecundia et temperantia ornare semetipsas, non tortis crinibus, aut auro, aut margaritis, aut vestitu sumptuoso;
10. But (which becometh women professing godliness) with good works.
10. Sed, quod decet mulieres porfitentes pietatem, per bona opera.
8 I wish therefore that men may pray This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive "the Spirit of adoption," [37] in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at Romans 15:9, he proves the calling of the Gentiles by these passages.
"Let the Gentiles rejoice with his people." (Psalm 67:5.)
Again,
"All ye Gentiles, praise God.', (Psalm 117:1.)
Again,
"I will confess to thee among the Gentiles." (Psalm 18:49.)
The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith.
In every place This expression is of the same import as in the beginning of the First Epistle to the Corinthians,
"with all that in every place call on the name of Jesus Christ our Lord," (1 Corinthians 1:2,)
so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (Malachi 1:11.)
Lifting up pure hands As if he had said, "Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for "pure hands" are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up "bloody hands," when he attacks their cruelty. (Isaiah 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning, [38] they bear testimony against themselves.
Without wrath Some explain this to mean a burst of indign…
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11
11. Let the woman learn in silence with all subjection.
11. Mulier in quiete discat, cum omni subjectione.
12. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
12. Docere autem muliere non permitto, neque auctoritatem sibi sumere in virum, sed quietam esse.
13. For Adam was first formed, then Eve.
13. Adam enim creatus fuit prior, deinde Eva.
14. And Adam was not deceived, but the woman being deceived was in the transgression.
14. Et Adam no fuit deceptus; sed mulier decepta transgressionis rea fuit.
15. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
15. Servabitur autem per generationem, si manserit in fide, et caritate, et sanctificatione, cum temperantia.
11 Let a woman learn in quietness. After having spoken of dress, he now adds with what modesty women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; for quietness means silence, that they may not take upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach.
12 But I suffer not a woman to teach. Not that he takes from them the charge of instructing their family, but only excludes them from the office of teaching, which God has committed to men only. On this subject we have explained our views in the exposition of the First Epistle to the Corinthians. [39] If any one bring forward, by way of objection, Deborah (Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the command of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, [40] this is not opposed to the constant and ordinary system of government.
He adds -- what is closely allied to the office of teaching -- and not to assume authority over the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their condition. They are subject, and to teach implies the rank of power or authority. Yet it may be thought that there is no great force in this argument; because even prophets and teachers are subject to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and likewise obeying, when viewed in different relations. But this does not apply to the case of woman, who by nature (that is, by the ordinary law of God) is formed to obey; for gunaikokratia (the government of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly, he bids them be "quiet," that is, keep within their own rank. [41]
13 For Adam was first created He assigns two reasons why women ought to be subject to men; because not only did God enact this law at the beginning, but he also inflicted it as a punishment on the woman. (Genesis 3:16.) He accordingly shews that, although mankind had stood in their first and original uprightness, the true order of nature, which proceeded from the command of God, bears that women shall be subject. Nor is this inconsistent with the fact, that Adam, by falling from his first dignity, deprived himself of his authority; for in the ruins, which followed sin, there still linger some remains of the divine blessing, and it was not proper that woman, by her own fault, should make her condition better than before. [42]
Yet the reason that Paul assigns, that woman was second in the order of creation, appears not to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in the order of time, and yet…
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Jamieson–Fausset–Brown
2
For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Act 17:7; Rom 13:1-7).
all . . . in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all . . . in authority" are to be prayed for.
that we may lead--that we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet--not troubled from without.
peaceable--"tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [TITTMANN].
in all godliness--"in all (possible . . . requisite) piety" [ALFORD]. A distinct Greek word, Ti1 2:10, expresses "godliness."
honesty--Greek, "gravity" (Tit 2:2, Tit 2:7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jer 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [JOSEPHUS, Wars of the Jews, 2.17], whence the war originated, according to JOSEPHUS.
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3
this--praying for all men.
in the sight of God--not merely before men, as if it were their favor that we sought (Co2 8:21).
our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (Ti1 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare Ti1 4:10; Tit 2:11).
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"Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come--They are not forced.
unto the knowledge--Greek, "the full knowledge" or "recognition" (See on Co1 13:12; Phi 1:9).
the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, Joh 17:17).
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For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Rom 3:30; Gal 3:20); therefore all are to be prayed for. Ti1 2:4 is proved from Ti1 2:5; Ti1 2:1, from Ti1 2:4. The one God is common to all (Isa 45:22; Act 17:26). The one Mediator is mediator between God and all men potentially (Rom 3:29; Eph 4:5-6; Heb 8:6; Heb 9:15; Heb 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between . . . While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [BENGEL].
the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Rom 5:15; Co1 8:6; Co2 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Isa 50:4; Heb 2:14; Heb 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Num 14:13-19, and Deu. 9:1-29); of Abraham for Abimelech (Gen 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, Ti1 3:16 asserts that He was also God.
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gave himself-- (Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Phi 2:5-8).
ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Lev 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mat 20:28; Eph 1:7; Pe1 1:18-19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all--Greek, "in behalf of all": not merely for a privileged few; compare Ti1 2:1 : the argument for praying in behalf of all is given here.
to be testified--Greek, "the testimony (that which was to be testified of, Jo1 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (Ti1 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] (Co1 1:6; Co1 2:1; Th2 1:10).
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Whereunto--For the giving of which testimony.
I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12).
preacher--literally, "herald" (Co1 1:21; Co1 9:27; Co1 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1).
I speak the truth . . . and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Rom 11:1; Co2 11:13).
in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (Ti1 2:4): the Gospel truth, the subject matter of the faith [WIESINGER].
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I will--The active wish, or desire, is meant.
that men--rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (Ti1 2:9-12; Co1 11:14-15; Co1 14:34-35). The emphasis, however, is not on this, but on the precept of praying, resumed from Ti1 2:1.
everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place . . . from the rising of the sun even unto the going down of the same . . . incense shall be offered unto My name"; and Jesus' words, Mat 18:20; Joh 4:21, Joh 4:23.
lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (Kg1 8:22; Psa 141:2). The Jews washed their hands before prayer (Psa 26:6). Paul figuratively (compare Job 17:9; Jam 4:8) uses language alluding to this custom here: so Isa 1:15-16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (Psa 24:3-4).
without wrath--putting it away (Mat 5:23-24; Mat 6:15).
doubting--rather, "disputing," as the Greek is translated in Phi 2:14. Such things hinder prayer (Luk 9:46; Rom 14:1; Pe1 3:7). BENGEL supports English Version (compare an instance, Kg2 7:2; Mat 14:31; Mar 11:22-24; Jam 1:6).
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The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel--"in seemly guise" [ELLICOTT]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (Ti1 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."
shamefacedness--TRENCH spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare Ti1 2:11-12).
sobriety--"self-restraint" [ALFORD]. Habitual inner self-government [TRENCH]. I prefer ELLICOTT'S translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with--Greek, "in."
braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (Pe1 3:3). Such gaud is characteristic of the spiritual harlot (Rev 17:4).
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6 more notes on this passage are in the library.