1 Timothy 2:8
Verse
Context
Sermons
David Roper
Bill McLeodBill McLeodBill McLeod
Jim Cymbala
William MacDonald
Joshua DanielSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command. That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on Ti1 2:1, the subject of which is here resumed. Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen. Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone. Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses. The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life. And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
In like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Act 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, "so let the women be clothed in prayer", namely, as follows; that women adorn themselves in modest apparel: the word rendered "apparel" signifies a long robe, which reaches down to the feet; and the word translated "modest" signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Exo 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n). "for the honour of the sabbath, every man must be clothed, , "with clean or neat apparel" and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.'' The apostle adds, with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved. Not with broidered hair, or plaited, as in Pe1 3:3; see Gill on Pe1 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Mat 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Psa 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons. (n) Maimon. Hilch. Subbat. c. 30. sect. 3. (o) Justin. ex Trogo. l. 20. c. 4.
Tyndale Open Study Notes
2:8 Genuine prayer had evidently deteriorated among the Ephesians due to the false teachers’ influence (see 1 Tim 6:4-5; 1:4; cp. 2 Tim 3:1-5; Titus 3:9-11). • holy hands lifted up: Cp. Isa 1:15-17. An ancient posture of praise and supplication (see Exod 9:29; 1 Kgs 8:22, 54; Neh 8:6; Ps 28:2; Luke 24:50). • free from anger and controversy: Cp. Jas 3:8-12.
1 Timothy 2:8
A Call to Prayer
7For this reason I was appointed as a preacher, an apostle, and a faithful and true teacher of the Gentiles. I am telling the truth; I am not lying about anything. 8Therefore I want the men everywhere to pray, lifting up holy hands, without anger or dissension.
- Scripture
- Sermons
- Commentary
A Call to Endurance, Part I
By David Roper4.0K36:32EnduranceJOS 1:5MAT 6:33ROM 8:17ROM 8:281TI 2:82TI 2:3In this sermon, the speaker recounts a terrifying experience where a group of high school students went to the plaza to talk to people. He notices one boy reading a passage from Joshua 1:5, where God tells Joshua to be strong and courageous. The speaker interprets this as a call to endurance. He then goes on to explain three commands in the passage that are part of this call to endurance, which are amplified by three metaphors and further explained by three illustrations. The metaphors used are that of a soldier, an athlete, and a farmer, emphasizing the importance of perseverance and hard work in the Christian life.
Be Men
By Bill McLeod3.2K37:24Manhood1CO 16:13COL 3:161TI 2:8In this sermon, the speaker emphasizes the importance of fathers taking an active role in teaching the word of God to their children. He references several passages from the Bible, including Deuteronomy 4, 9, and 11, as well as Psalm 44 and 78, to highlight God's expectation for fathers to pass on His truth to their children. The speaker also emphasizes the need for discussing the word of God in the home, incorporating it into daily activities and writing it on their hands. He concludes by reminding husbands to love their wives, as this is essential for a harmonious and godly home.
Prayer and Revival - Part 1
By Bill McLeod2.9K1:07:23Revival PrayingPSA 34:1MAT 6:33EPH 6:151TI 2:8In this sermon, the preacher shares a powerful testimony of a man from his church who experienced a deep conviction of sin during a revival. The man was overwhelmed by the realization of his past sins and cried out for forgiveness. The preacher and the congregation prayed for him, and he experienced a transformation, with a radiant expression on his face. The revival continued with testimonies of God's work in people's lives, emphasizing the importance of prayer and seeking God's presence everywhere.
Canadian Revival by Bill Mcleod
By Bill McLeod2.2K41:59PSA 37:5PRO 3:5ZEC 12:101TI 2:8
This sermon emphasizes the power of prayer and revival, recounting stories of how prayer, repentance, and seeking God's presence led to transformation and revival in churches and individuals' lives. It highlights the importance of genuine repentance, prayer, and believing in God's promises for personal and communal revival.
Why We Praise
By Jim Cymbala1.3K41:40Praise2CH 20:21MAT 21:16LUK 19:40JHN 4:231TI 2:8HEB 13:15In this sermon, the speaker emphasizes the importance of praising the Lord and expresses his frustration with the Western mentality that discourages emotional expression, especially in religious contexts. He compares the enthusiasm and emotional outbursts seen in sports events to the lack of freedom to worship and praise God without judgment. The speaker encourages the audience to prioritize praising and thanking God in the coming year, disregarding what others may think. He concludes by reminding the audience that Jesus is always present and deserving of their heartfelt praise and worship.
Studies in 1 Timothy-05 1 Timothy-5
By William MacDonald1.2K38:37DEU 25:4LUK 10:71TI 5:23The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old and young, male and female, emphasizing the importance of showing honor and respect. The transcript then moves on to discussing the care and support of widows, highlighting the responsibility of the church in providing for them. It also touches on the role of elders in the church, emphasizing the need for financial care, caution in appointing men, and the importance of having multiple witnesses in cases of accusation. Overall, the transcript emphasizes the practical advice given by Paul to Timothy for the care of believers in the Christian assembly.
Calling on God - Part 6
By Joshua Daniel1.2K09:321SA 2:12KI 2:9PSA 24:3MAT 21:22EPH 3:161TI 2:8HEB 4:16HEB 11:6JAS 1:6
This sermon emphasizes the importance of having unwavering faith in God, encouraging believers to ask boldly and without limits, trusting in God's unlimited power and provision. It challenges individuals to seek a faith that honors God and to approach Him with confidence, believing in His ability to lift them out of any situation, including debts. The focus is on strengthening the inner man, acknowledging that God sees beyond outward appearances and desires a clean heart and holy hands from His followers.
The Ingredients of Closet Prayer
By Al Whittinghill1.1K1:03:16Private PrayerISA 45:11MAT 6:33LUK 18:1EPH 5:20COL 4:21TH 5:171TI 2:8The video is a sermon on the importance of prayer in the Christian life. The speaker emphasizes that prayer is essential and nothing else can take its place. They quote various scriptures that highlight the significance of prayer, such as praying without ceasing and giving thanks in everything. The speaker also mentions the power of prayer and how it aligns with God's will and purposes. They encourage the audience to actively engage in prayer and to have faith in God's ability to answer their prayers.
If My People - Part 3
By Shane Idleman92638:451CH 16:11PSA 41:1PSA 145:18PRO 15:29MAT 7:11ROM 8:26PHP 4:61TH 5:171TI 2:8JAS 5:16
This sermon focuses on the importance of prayer, highlighting the challenges and motivations to ignite prayer in individual lives. It emphasizes the need for a consistent prayer life, the impact of prayer on spiritual growth, and the power of prayer to crush sin and work behind the scenes. Various Scriptures are referenced to encourage a life of prayer, seeking God's face continually, and the effectiveness of fervent, righteous prayers.
Pray Without Ceasing
By Bill McLeod8951:07:23PrayerMAT 6:33MRK 1:35ROM 8:22EPH 6:18PHP 4:6COL 2:161TI 2:8In this sermon, the preacher talks about a man who had a deep understanding of the will of God and the power of prayer. The preacher emphasizes the importance of watching and waiting, referring to passages in Mark 13 and Isaiah 40. He shares that during a revival, there were rumors that there was no preaching, but clarifies that there were only two nights without preaching in seven weeks. The preacher also mentions a man who had inoperable cancer but was healed through prayer, and highlights the transformation and boldness of a shy girl who shared her testimony during the revival.
The Power of Prayer
By Shane Idleman83805:41MAT 21:22ACT 1:14EPH 6:181TI 2:8JAS 5:16
This sermon emphasizes the power of prayer, highlighting how prayer moves the hand of God and is essential for Christians to experience God's transformative work in their lives. It stresses the importance of being prayerful, surrendered, and submitted to God, as seen through examples of historical figures and biblical characters whose prayers led to significant changes and revival.
Soulish Religion
By Joshua Daniel81814:30SoulishPSA 141:2MAT 6:7MRK 4:14ROM 8:261TI 2:8HEB 4:12JAS 5:16In this sermon, Joshua Daniel emphasizes the importance of grounding ourselves in the realities of God's Word. He references Mark 4:14, highlighting the power of the Word of God to divide the soul and spirit. Daniel encourages listeners to examine their own spirituality, questioning whether their religion is soulish or spiritual. He shares a personal anecdote about a prayer meeting where someone honestly confessed their hypocrisy, emphasizing the need for humility before God. Daniel also addresses the danger of materialism and self-exaltation, urging listeners to prioritize the glory of God. He concludes with a prayer for forgiveness and strength for preachers to be faithful and courageous in their calling.
How to Stay Encouraged
By Shane Idleman57623:222CH 15:7MAT 18:20ACT 3:19ACT 15:322CO 10:4EPH 6:181TH 5:111TI 2:8JAS 4:8JAS 5:16This sermon emphasizes the impact of discouragement and the importance of staying encouraged in the Lord. It highlights how discouragement can lead to sin and relapse, but God offers continuous opportunities for renewal and encouragement through prayer, obedience, and seeking spirit-filled believers. The message stresses the need to align with God's truth, seek encouragement through prayer, and prioritize prayer as the foundation of our lives and ministries.
1 Timothy 2:8-10
By St. John Chrysostom0MAT 6:5MAT 7:11MAT 21:22MRK 11:251TI 2:8John Chrysostom emphasizes the importance of sincere and modest prayer, contrasting the hypocritical prayers of the Pharisees with the genuine prayers that should be offered in private to God. He highlights the significance of praying everywhere with holy hands, free from wrath and doubt, focusing on the purity of heart and faith in God's provision. Chrysostom also addresses the modesty and behavior of women in worship, urging them to adorn themselves with good works rather than extravagant attire, emphasizing the inward beauty of modesty, chastity, and sobriety over outward adornments.
Most Who Attend Church Are Not Worshipping God
By Shane Idleman0PSA 29:2LUK 19:10JHN 1:29JHN 4:241TI 2:8HEB 12:281PE 2:24Shane Idleman emphasizes the importance of genuine worship, which involves both attitude and acts focused on reverence to God. He highlights the need for worship to come from a sincere heart rather than mere actions or rituals. Idleman points out that the lack of genuine worship may stem from misplaced priorities, distractions, and a failure to engage with God on a deeper level. He challenges listeners to examine their hearts and prioritize worship as a vital aspect of their spiritual lives.
Daily Meditations and Prayers
By John Bradford0PSA 143:8EPH 5:14COL 3:11TI 2:8JAS 5:16John Bradford preaches about the importance of daily meditations and prayers, guiding believers to pray at various moments throughout the day, from waking up to going to bed, emphasizing the need to seek God's presence and guidance in all activities. He encourages believers to reflect on God's goodness, seek His wisdom, and ask for His protection and strength in the face of challenges and temptations. Bradford highlights the significance of acknowledging God's sovereignty, expressing gratitude for His provisions, and seeking forgiveness for sins, while also praying for the persecuted Church and the spread of God's kingdom.
Men Who Do Not Pray
By A.W. Tozer0PrayerSpiritual LeadershipMAT 26:41LUK 18:1ACT 6:3EPH 6:18PHP 4:6COL 4:21TH 5:171TI 2:8JAS 5:161PE 4:7A.W. Tozer emphasizes the critical role of prayer in the lives of men who lead within the church, warning against a trend where women take on the spiritual responsibilities while men neglect prayer. He asserts that true leadership in the church must be rooted in spiritual worth, which is cultivated through dedicated prayer. Tozer argues that a prayerless man lacks the vision necessary to guide the church effectively, and that spiritual qualifications must be prioritized over mere gender. He calls for men to earn their leadership through their commitment to prayer, ensuring they are deserving of their roles. The sermon concludes with a heartfelt prayer for integrity in leadership and a commitment to prayer.
The Giver's Hand
By John Henry Jowett0PSA 24:3PRO 15:8ISA 1:15MAT 5:81TI 2:8John Henry Jowett emphasizes the importance of offering gifts to the Lord with clean hands, highlighting that God looks at the heart of the giver rather than the gift itself. He stresses the need for purity and cleanliness in our actions and offerings to God, as defilement can render even the most elaborate gifts unacceptable. Jowett urges the congregation to present everything to the Lord with pure intentions and a clean heart, as even the smallest offerings, when given sincerely, receive God's blessing and favor.
Epistle 139
By George Fox0LUK 20:47JHN 1:9ROM 8:261CO 14:151TI 2:8George Fox preaches about the importance of praying in the spirit and with understanding, emphasizing the significance of sighs and groans that cannot be uttered, guided by the Holy Spirit. He contrasts this with the Pharisees' long prayers filled with wrath, doubting, and lack of holiness. Fox highlights the necessity of owning the light that comes from Jesus to access the truth, the Father, and the Son, leading believers out of earthly distractions and into heavenly-mindedness.
1 Peter 4:7
By John Gill0Prayer and VigilanceEnd TimesMAT 26:41ROM 12:11CO 9:24PHP 4:61TH 5:61TI 2:8HEB 12:1JAS 5:81PE 4:71PE 5:8John Gill emphasizes the urgency of 1 Peter 4:7, reminding believers that the end of all things is near, which calls for a sober and vigilant lifestyle. He explains that this end refers to the conclusion of individual lives, the Jewish state, and ultimately the universe, urging Christians to be temperate and focused on their spiritual duties. Gill highlights the importance of prayer, encouraging believers to be watchful and intentional in their communication with God, as sobriety in mind and spirit is essential for effective prayer. The sermon serves as a call to live with awareness of the transient nature of life and the imminent return of Christ, prompting a diligent exercise of faith and grace.
Christians of Both Sexes
By Clement of Rome0GEN 18:4JHN 13:141CO 14:341TH 5:111TI 2:8Clement of Rome emphasizes the importance of hospitality and service within the brotherhood, highlighting the care and provisions offered to travelers and guests, including the act of washing feet and anointing with ointment as acts of humility and love. He specifies the separation of men and women during certain gatherings for prayer and exhortation, with a focus on modesty and purity in interactions. The sermon encourages mutual edification through sharing the truth of God's word and respectful salutations among believers.
The Cure for Anxiety and Depression
By Shane Idleman0PSA 96:9JHN 4:24JHN 14:271TI 2:81PE 1:16Shane Idleman addresses the alarming rise in suicide rates, chronic stress, and mental health issues in America, emphasizing the detrimental impact of a society that has drifted away from God and His moral principles. He highlights the importance of genuine worship as a solution to addiction, depression, anxiety, and fear, pointing out that these issues often stem from a misaligned heart. Idleman stresses the necessity of prioritizing worship as a lifestyle, intertwined with holiness, as a means to draw closer to God and experience His healing and restoration.
The Problem of Unanswered Prayer
By Samuel Chadwick01TI 2:8Samuel Chadwick reflects on the challenge of unanswered prayers, sharing personal experiences and biblical examples to illustrate that while God promises to hear our prayers, there are conditions and limitations to consider. Through the stories of Moses, Elijah, and Paul, he shows that even sincere, earnest, and believing prayers may not always be granted, but they are always answered, sometimes with a 'No' for reasons known to God's wisdom and love. Chadwick encourages believers to trust that God's timing and ways are higher, and that even in unanswered prayers, there is a divine purpose and a greater answer awaiting in God's perfect plan.
Stonewall Jackson
By David Smithers0EZK 22:30EPH 6:181TH 5:171TI 2:8JAS 5:16David Smithers preaches on the critical role of men in shaping the future of a nation, emphasizing the need for men to stand in the gap spiritually. He highlights how the immoral choices of men have led the nation into bondage and calls for a return to fervent prayer and boldness. Using General 'Stonewall' Jackson as an example, Smithers illustrates the impact of a man dedicated to prayer and obedience to God's will, showing how prayer can lead to revival and transformation even in the midst of conflict and challenges.
Sermon -- Prayer
By Martin Knapp0MAL 3:8JHN 14:13EPH 2:181TI 2:8JAS 4:8Revelation. J. H. Weber preaches on the importance of prayer, focusing on the conditions for successful praying as outlined in 1 Timothy 2:8. He emphasizes the need for believers to lift up holy hands, cleanse their hearts, pay their dues, and give generously to God without wrath or doubting. Weber highlights the significance of praying in the name of Jesus and seeking the Holy Spirit's conviction for the unsaved, rather than asking for their conversion directly.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command. That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on Ti1 2:1, the subject of which is here resumed. Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen. Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone. Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses. The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life. And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
In like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Act 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, "so let the women be clothed in prayer", namely, as follows; that women adorn themselves in modest apparel: the word rendered "apparel" signifies a long robe, which reaches down to the feet; and the word translated "modest" signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Exo 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n). "for the honour of the sabbath, every man must be clothed, , "with clean or neat apparel" and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.'' The apostle adds, with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved. Not with broidered hair, or plaited, as in Pe1 3:3; see Gill on Pe1 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Mat 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Psa 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons. (n) Maimon. Hilch. Subbat. c. 30. sect. 3. (o) Justin. ex Trogo. l. 20. c. 4.
Tyndale Open Study Notes
2:8 Genuine prayer had evidently deteriorated among the Ephesians due to the false teachers’ influence (see 1 Tim 6:4-5; 1:4; cp. 2 Tim 3:1-5; Titus 3:9-11). • holy hands lifted up: Cp. Isa 1:15-17. An ancient posture of praise and supplication (see Exod 9:29; 1 Kgs 8:22, 54; Neh 8:6; Ps 28:2; Luke 24:50). • free from anger and controversy: Cp. Jas 3:8-12.