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1 Timothy 2

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“THE FIRST EPISTLE TO TIMOTHY"Chapter Two IN THIS CHAPTER

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

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

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

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

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

OUTLINE I. THE OF PRAYER (1 Timothy 2:1-8) A. THE SCOPE OF PRAYER (1 Timothy 2:1-7)1. Supplications, prayers, intercessions, and giving of thanks are to be made for all (1 Timothy 2:1) a. For kings and all who are in authority (1 Timothy 2:2 a) b. That we may lead quiet and peaceable lives in all godliness and reverence (1 Timothy 2:2 b) 2. This is good and acceptable in the sight of God our Savior (1 Timothy 2:3) a. Who desires all men to be saved and know the truth (1 Timothy 2:4) b. For there is one Mediator between God and men (1 Timothy 2:5 a)

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

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

II. FOR WOMEN (1 Timothy 2:9-15) A. THEIR (1 Timothy 2:9-10)1. With modest apparel (1 Timothy 2:9 a) a. With propriety and moderation (1 Timothy 2:9 b) b. Not with braided hair, gold, pearls, or costly clothing (1 Timothy 2:9 c) 2. With good works, which is proper for women professing godliness (1 Timothy 2:10)

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

REVIEW FOR THE CHAPTER

  1. What are the main points of this chapter?- The practice of prayer (1 Timothy 2:1-8)

  1. What four things does Paul exhort be made for all men? (1 Timothy 2:1)- Supplications, prayers, intercessions, and giving of thanks

  2. Who else are we to pray for? Why? (1 Timothy 2:2)- Kings and all who are in authority

  • That we may lead a quiet and peaceable life in all godliness and reverence

  1. What does God desire for all men? (1 Timothy 2:4)- That they be saved and come to the knowledge of the truth

  2. Who is the one mediator between God and men? (1 Timothy 2:5)- The Man Christ Jesus

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

  4. What did Paul desire that men do? (1 Timothy 2:8)- Pray everywhere, lifting up holy hands without wrath and doubting

  5. How are women to adorn themselves? (1 Timothy 2:9-10)- In modest apparel, with propriety and moderation

  • Not with braided hair, gold, pearls, or costly clothing
  • With good works, as is proper for women professing godliness

  1. How were the women to learn? (1 Timothy 2:11)- In silence (peaceable, cf. 1 Timothy 2:3), with all submission

  2. What did Paul not permit a woman to do? (1 Timothy 2:12)- To teach or have authority over a man

  3. What two reasons does Paul give for these limitations on women? (1 Timothy 2:13-14)- Adam was formed first, then Eve

  • Adam was not deceived, but the woman being deceived fell into transgression
  1. What are the women encouraged to continue in? (1 Timothy 2:15)- Faith, love, holiness, with self-control

Commentary by David LipscombPART SECOND FORMAL 2:1 to 6:2 SECTION ONE GENERAL OF CHURCH LIFE 1 Timothy 2:1 to 1 Timothy 3:161. THE PROPER SCOPE OF PUBLIC PRAYER 1 Timothy 2:1-71 Ti 2:1 I exhort therefore, first of all,–[Timothy was to begin at once to carry out the instruction given by Paul–the charge which bade him teach all men to put their whole trust in the Savior of sinners.] 1 Timothy 2:1 that supplications,–This word signifies requests for particular benefits, and is a special form of the more general word rendered prayers. (Luke 1:13; Philippians 1:4; 2 Timothy 1:3.) 1 Timothy 2:1 prayers,–Prayer is for direct and specific blessings as we need them. [Prayer is communion with God. It implies that God is a person able and willing to hear us, who has created the universe and still preserves and governs all his creatures and all their actions. He can produce results by controlling the laws of nature or cooperating with them as readily as a man can nay, more readily, for he is God. He can influence the hearts and minds of men more readily than even a man can induce his fellow men to action. He has had a plan from the beginning, and he accomplishes this plan both by the manner in which he established the universe and the laws which he set in operation, and also by his constant presence in the universe, upholding it and controlling it. And God requires prayer of all men.

To pray to God implies a right relation to him. Acceptable prayer can be offered unto God by the righ-teous only. The prayer of the wicked is abomination unto him. (Prow. 15:29; 28:9.) Only those who have forsaken sin are authorized to draw nigh unto God in prayer.] 1 Timothy 2:1 intercessions,–This word suggests a closer and more intimate communion with God on the part of the one praying. It speaks of drawing near to God, of entering into free, familiar speech with him. Prayer is its most individual, urgent form as in the case of Abraham for Sodom. (Genesis 18:24-32.) One of the most distinct examples of intercessory prayer is that of the Lord’s intercession for Peter. (Luke 22:31-34.) 1 Timothy 2:1 thanksgivings,–Thanksgiving should never be absent from any of our devotions; we should never fail in any of our prayers to thank God for mercies received. 1 Timothy 2:1 be made for all men;–These prayers were to be offered for all men that God would bestow on them that which is for their good–bring them to honor and glorify God. 1 Timothy 2:2 for kings and all that are in high place;–For kings as the supreme rulers of the country and for all them that are under the kings. 1 Timothy 2:2 that we may lead a tranquil and quiet life in all godliness and gravity.–The end of the prayer was not that the kings and governments of the earth might be built up and strengthened, but that these rulers might so conduct affairs that the people of God might lead a quiet and peaceable life, living a godly and earnest life in all things; that no hindrance might be thrown in the way of Christians living a godly and earnest life in all things, discharging all obligations to God and practicing honesty toward all men. Similar instruction was given to the Jews who were carried away into captivity. “And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace.” (Jeremiah 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet for the sake of their own peace, they were exhorted to seek the peace of the city. This prayer for its peace does not involve support, active participation its affairs, or even approval of its course. This Epistle was written during the reign of the most wicked of the Roman rulers. It involves no question of approval of them or of the course they may pursue. No matter what the government, this prayer is proper. 3 This is good and acceptable in the sight of God our Saviour;–To please God is the highest motive that can influence a Christian. 1 Timothy 2:4 who would have all men to be saved,–God’s good will to all men is here expressed, and he desires that all should come to the knowledge of the truth and be saved. 1 Timothy 2:4 and come to the knowledge of the truth.–There is no intimation that salvation is granted save through the knowledge of the truth. The truth was revealed by God to guide man into the way of salvation. Without God’s direction man can never obtain remission of sins and eternal life. 1 Timothy 2:5 For there is one God,–This is stated as a further reason why Christians should pray for all men. Polytheists could not pray for all men because they would not pray for their enemies. One who believed in the gods of Rome would not pray for the Carthaginians. In the very nature of things, a polytheist could not pray for all men. For the gods of one nation were regarded as enemies of another nation. Whether there was one God or many gods was the issue between Judaism and polytheism.

It had required constant struggle, with many failures, to keep even the Jews from polytheism. But after the sore trials during the captivity in Babylon, they were soundly converted to the belief in one God. Whatever else may be said against them, it is evident that they were sound in the belief in one God–Jehovah. But while that is true, they did not believe he was the God of all men. All others they regarded as godless. It took Jesus Christ to teach them that Jehovah is the God of all men.

Then the fact that there is one God who loves all constitutes the reason for those who love God to pray for all. 1 Timothy 2:5 one mediator also between God and men,–As we have just seen, there is one God of all men, so also there is one mediator, and only one, between God and all mankind. A mediator stands between parties who are at variance, who are so widely separated that they can communicate only through an intermediary. 1 Timothy 2:5 himself man, Christ Jesus,–These words emphasize the nature in which Christ acts as mediator. It is in humanity the nature common to all men, and for that reason all who bear that nature are eligible to partnership in his mediation. (Hebrews 2:6-18.) Herein we see how God dignifies man, since it is in humanity he performs his mediatorial work, and by thus exalting our nature has thus set before all human beings the possibility of attaining eternal life. [The statement that “there is one God, one mediator also between God and men , himself man, Christ Jesus” is in the present tense when Paul wrote. He was still a man. He did not leave his humanity behind when he went up on high. As he did not leave his Godhood above when he came down to earth and became a man, so he did not leave his manhood on earth when he ascended to heaven. In heaven today the “man, Christ Jesus” officiates as mediator on our behalf. Realizing this, let us rejoice and give renewed diligence to make our calling and election sure.] 1 Timothy 2:6 who gave himself a ransom for all;–Ransom is the price paid for the redemption of a captive. Man had through sin sold himself a captive to the evil one. Jesus became mortal, shed his blood, and died to redeem man from the thraldom of sin and the bondage of the grave. He died as “the lamb that bath been slain.” (Revelation 13:8.) 1 Timothy 2:6 the testimony to be borne in its own times;–Jesus Christ was to be manifested in the last days of the Mosaic dispensation or testified in due time when the Lord should appoint. He came to die and rescue man at the time appointed by God. 1 Timothy 2:7 whereunto I was appointed a preacher and an apostle –The word “preacher” here carries the meaning of an original herald or proclaimer rather than one who teaches an old truth. The apostles of Christ were those sent and authorized to speak in his name, which authority was attested by the power to work miracles. 1 Timothy 2:7 (I speak the truth, I lie not),–In parentheses he emphasizes that he speaks the truth in Christ and does not lie. This is said in response to the teaching of the Judaizers who called in question his claims to be an apostle. [These words were uttered in view of the surpassing magnitude of the message with which he was charged–solely to bear a weighty and imposing testimony to the truth of his assertion, which so many were ready and eager to dispute–the assertion that the gospel of Jesus Christ is a message of glad tidings was an offer of salvation, not to a people, but to the whole world.] 1 Timothy 2:7 a teacher of the Gentiles–This specifies the especial duties of Paul’s apostleship with reference to the peculiar fitness which marked him out as the proclaimer of the divine will in respect to this gracious offer of redemption to the Gentiles. 1 Timothy 2:7 in faith–Paul’s own faith in Jesus Christ–the grand motive power of his life and work. 1 Timothy 2:7 and truth.–[This refers to the well-known facts of the gospel story. Paul carried on his ceaseless labors, within gathering fresh and ever fresh strength from the exhaustless spring of his own mighty faith in Jesus Christ.] 2. THE OF MEN AND WOMEN IN PUBLIC PRAYER 1 Timothy 2:8-151 Ti 2:8 I desire therefore that the men pray in every place,–Because he was an apostle to the Gentiles, he declares his wish that in every place, not at Jewish altars only, but that the Gentiles as well as Jews should pray. 1 Timothy 2:8 lifting up holy hands,–Those leading the prayer did so with outstretched hands. They must be men whose hands were holy–unstained with wrong. [This is a figure for uprightness and purity of life. (Job 17:9; Psalms 24:4; James 4:8.) The church is “an elect race, a royal priesthood, a holy nation, a people for God’s own possession” (1 Peter 2:9), and no man should attempt to exercise this priestly function whose life and character is not that of an earnest and consecrated Christian.] 1 Timothy 2:8 without wrath and disputing.–Without animosity or bitterness toward other nations or people and without disputing over questions the Holy Spirit has not decided. [These angry feelings can have no place in the heart of one who really prays whether in public or in private.] 1 Timothy 2:9 In like manner, that women–He had laid down rules for the men in the public worship; he now gives rules for the women in the congregation who had duties as well as the men. adorn themselves in modest apparel,–[Their place in public worship was one of quiet attention. Their reverence and adoration must be shown not by thrusting themselves forward with a view to public teaching or public praying, but by being present and taking part silently, avoiding especially in these services anything like conspicuous dress or showy ornaments –anything, in fact, which would be likely to arouse attention or distract the thoughts of others.] 1 Timothy 2:9 with shamefastness–That which shrinks from overpassing the limits of womanly reserve and modesty as well as dishonor of which would justly attach thereto. [That habitual inner self-government, with its constant rein on all the passions and desires which would hinder the temptation to this from arising or, at all events, from arising in such strength as to overcome the hindrances which shamefastness oppose to it.] 1 Timothy 2:9 and sobriety;–The well-balanced state of mind arising from habitual self-restraint. 1 Timothy 2:9 not with braided hair, and gold or pearls or costly raiment –[The reference is to the then common fashionable custom of interweaving gold, silver, and pearls in the hair, causing it to glisten in the light. Gold or pearls refer to the bracelets , necklaces, anklets, rings and chains, and such things with which women were often laden. The Jews denounced such extravagant ornamentation. (Isaiah 3:16-23)] 1 Timothy 2:10 but (which becometh women professing godliness) through good works.–To follow both these negative and positive requirements is church work because it is the work of Christ and must be observed by women if they be faithful members of the church. The works a widow must have done to entitle her to the support of the church are: “If she hath brought up children, if she hath used hospitality to strangers , if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work. . . . I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling.” (1 Timothy 5:10-14.) That is church work. The church has no more important work than bearing children and training them for service to God. Women must do that work. Paul instructs Titus to teach sound doctrine. “That aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good that they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed.” (Titus 2:3-5.) A Christian woman is doing church work when she keeps her house well. The word of God is blasphemed when she does not do so, when she fails to love and honor her husband and fails to love her children and train them in the nurture and admonition of the Lord. 1 Timothy 2:11 Let a woman learn in quietness with all subjection.–The position of women in public worship is that of a quiet learner in manner and in act, yielding submission in all lawful respects to the position God had placed man as leader of the worship in the public assembly of the church. This is given as the rule “in all the churches of the saints.” (1 Corinthians 14:33-34. 1 Timothy 2:12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.–The point guarded against here is woman’s assuming authority over man. It is not wrong for her to teach the word of God, but wrong for her to teach it in a way that assumes authority or superiority over man. (Titus 2:5.) This is the only reason given in the Scriptures why it is wrong. 1 Timothy 2:13 For Adam was first formed, then Eve;–The reasons for this teaching are here given, which show the reach or extent or the principles. Adam had priority in creation. He was the original human being. Eve was from him and subordinate to him, and was formed a help suited to him. The argument here based on priority of creation is much strengthened by the following statement: “For the man is not of the woman; but the woman of the man.” (1 Corinthians 11:9.) This teaching of Paul respecting the public position of woman as regards man , in which he shows that she is to hold a subordinate place, is based upon no arbitrary human speculation, but upon God’s original order in creation–that divine order which first created man and after man’s creation formed woman as his helpmeet. 1 Timothy 2:14 and Adam was not beguiled, but the woman being beguiled, hath fallen into transgression:–Priority in creation was the ground alleged by Paul as the reason why the woman was never to exercise authority over man. Paul now refers to the general basis of his instruction concerning the exclusion of woman from all public praying and teaching contained in the preceding verses, Adam and Eve both sinned, but Adam was not beguiled. He followed Eve into sin with his eyes open. Eve, on the other hand, was thoroughly deceived. She fell into Satan’s deceit. Both were involved in the sin, but only Eve allowed herself to be deluded.

It would be difficult to find a more vivid illustration of the essential difference between the masculine and feminine nature. If there be this distinction between the sexes, that distinction furnishes the basis of an argument and a reason for the instruction here given. The catastrophe of Eden is the beacon for all generations when the sexes repeat the folly of Eve and Adam, and exchange their distinctive position and functions. So, according to inspired teaching, she is not to be the leader, but to be in subjection. 1 Timothy 2:15 but she shall be saved through her child-bearing,–Childbearing here embraces not only the act of childbearing, but the life of caring and training children that the bringing of them into the world necessitates. This domestic life of child rearing is placed in contrast with the forward public life in which she had blundered, and she is told that in this quiet life women shall be saved. 1 Timothy 2:15 if they continue in faith and love and sanctification with sobriety.–If they continue in faith in God and love to humanity and holiness of life, coupled with a modest, retiring behavior. Sometimes women and men, too, think this is assigning women to an inferior position. Inferior in the sense that she is not by nature, physically or morally, suited to public positions or to counteract the rougher elements of the world. But she is of finer texture physically and morally than man, and is better fitted (superior to man) for work of nursing, training children, and keeping home attractive and cheerful. She is the trainer of children and the companion of man in the home , becomes the conservator of virtue, morality, and religion and of all the purifying and elevating influences shed by them. No more sacred and no higher office did God ever lay on mortals than that he has laid on woman–to bear and train children and subjects for his everlasting kingdom. The woman who neglects the duties she owes her children and her home for the public life that God has created for man leaves her work, her character, and her mission.

Study on 1st Timothy Chapter Two(1 Timothy 2:1-2) The words, “I exhort therefore,” resume and develop Paul’s charge to Timothy in 1 Timothy 1:18. The words, “first of all,” are to be connected with “I exhort.” It is as if Paul said, “The most important point in my exhortation concerns the universal scope of public prayer” (Expositors). The word “supplications” is deηsis, a word which gives prominence to personal need. It refers to prayer for one’s personal needs. Here, the word refers to petitions having to do with one’s personal needs as they are related to the government under which he lives. “Intercessions” is enteuxis. The verbal form means “to fall in with a person, to draw near so as to converse familiarly.” Hence, enteuxis does not mean “intercession” in the accepted sense of that word, but rather, approach to God in free and familiar prayer.

The verbal form entugchanτ, used in Romans 8:26, and translated “maketh intercession,” has the idea of “to intervene, interfere.” It is not that the Holy Spirit pleads in our behalf, but that He throws Himself into our case, takes part in it. In Hebrews 7:25, it is not that our Lord is ever interceding for us, but that He is always meeting us at every point in our lives and intervening in all our affairs for our benefit (Vincent). In our present passage, the idea of interposition is prominent. We are as Christians to make prayers a factor in our relations to our secular rulers. The word “authority” is huperochη. The verb form is huperechτ, “to hold above,” the noun meaning “elevation, preeminence, superiority.” The word “quiet” is erηmos. It denotes quiet, arising from the absence of outward disturbance The word may here imply, keeping aloof from political agitations, and freedom from persecutions. The word “peaceable” is hηsuchios, “tranquility arising from within.” The word “honesty” is semnotηs. Vincent says that “honesty” according to the modern accepted meaning, is an unfortunate rendering. In earlier English it meant “becoming deportment, decency, decorum.” It is so used in Shakespeare, “He is of noble strain, of approved valor and confirmed honesty.” The adjective means “reverenced, venerable, exhibiting a dignity which arises from moral elevation, and thus invites reverence.” Translation: I exhort therefore, first of all, that petitions be made continually for personal needs, prayers, intercessions, giving of thanks on behalf of all, on behalf of kings and all those holding high positions, in order that a quiet and peaceful life we may be leading in all godliness and becoming deportment.(1 Timothy 2:3-5) The demonstrative pronoun “this” points back to the obligation to pray for all men. The word “good” is not to be construed with the phrase “acceptable in the sight of God.” Praying for all men “approves itself to the natural conscience, and it is also in accordance with the revealed will of God” (Expositors). The words, “God our Saviour,” are literally “Our Saviour, God.” In the Cult of the Caesar, the reigning emperor was called sτtηr, “saviour.” He was a saviour in that he held mankind together under the great Roman power, providing peace and order, prosperity and protection. Over against this Cult of the Caesar, was the Cult of Christ, in which the Lord Jesus was worshipped as the Saviour— God. The former ruled over the temporal affairs of his subjects and was one of their gods. The latter was Saviour in the sense that He saved the believer’s soul from sin and exercised a spiritual control over his life.

In the expression as it stands in the Greek text, there seems to be a polemic touch, contrasting the Saviour of Christians with the pagan saviour, and yet in the context, recognizing the right the latter had to rule over the temporal aspects of the lives of the members of the Roman empire. Paul recognizes here the fact that human government is a divinely appointed institution, and yet draws the line between that and such a thing as the worship of the Caesar, by using the expression, “Our Saviour, God.” The word “will” is thelτ, speaking of a wish or desire that arises from one’s emotions. The desire for the salvation of lost sinners arises spontaneously from the love of God for a lost race. The literal Greek is, “who willeth all men” etc. It marks a determinate purpose. Yet with this purpose, God does not force a man to accept salvation against his will. He made man a free moral agent, and He will not violate the will of man. The word “knowledge” is epignτsis, “advanced or full knowledge.” In the New Testament it is always used of the knowledge of things ethical or divine, and is never ascribed to God. Commenting on the words, “For there is one God, and one mediator between God and men, the man Christ Jesus,” Expositors says: “This emphatic statement as to the unity of the Godhead is suggested by the singular sτtηros (Saviour) just preceding. The word ‘one’ neither affirms nor denies anything as to the complexity of the nature of the Godhead; it has no bearing on the Christian doctrine of the Trinity; it is simply intended to emphasize the uniqueness of the relations of God to man. The use of ‘one,’ with this intention, is well illustrated by Ephesians 4:4-6. The current thought of the time was conscious of many saviours. In contrast to these, St. Paul emphasizes the uniqueness of the Saviour and God worshipped by the Christians. . . .

The oneness of God has a bearing on the practical question of man’s salvation. It is possible for all men to be saved, because over them there are not many gods that can exercise conflicting will-power towards them, but one only. One Godhead stands over against one humanity; and the Infinite and the finite can enter into relations one with the other, since they are linked by a mediator who is both God and man. The word “man” explains how Christ Jesus could be a mediator. He can only be an adequate mediator whose sympathy with, and understanding of both parties is cognizable by and patent to both.” The word “mediator” is mesitηs, “one who intervenes between two, either in order to make or restore peace and friendship, or to form a compact or ratify a covenant.” Our Lord is a mediator in that He interposed Himself by His death, and made possible the restoration of the harmony between God and man which had been broken by sin. The distinctive word for “man” here is not anηr, “a male individual,” but anthrτpos, the racial, generic term. It was not that our Lord became a man in the sense of a male individual of the human race, but that He in the incarnation, incorporated Himself with the human race. Translation: This is good and acceptable in the sight of our Saviour, God, whose desire it is that all men be saved and come to a precise and experiential knowledge of the truth, for there is one God, and one mediator between God and men, a Man, Christ Jesus.(1 Timothy 2:6-7) The words, “who gave Himself,” speak of the fact that our Lord’s death was a spontaneous and voluntary sacrifice on His part. “We may note that this statement necessarily implies not only the pre-existence of our Lord, but also His cooperation in the eternal counsels and purpose of the Father as regards the salvation of man. Alford is probably right in saying that ’to give Himself,’ as St. Paul expresses it, suggests more than ’to give His soul.’ The latter might naturally be limited to the sacrifice of His death; the former connotes the sacrifice of His lifetime, the whole of the humiliation and self-emptying of the Incarnation” (Expositors). The word “ransom” is antilutron, made up of anti and lutron. The latter was the common word used of the ransom of a slave or prisoner. anti was the preposition signifying substitution. Dana and Mantey, in their Manual Grammar of the Greek New Testament (p. 100), say that “there is conclusive proof that the dominant use for anti in the first century was instead of.” They quote Moulton and Milligan in Vocabulary of the Greek Testament as saying, “By far the commonest meaning of anti is the simple instead of.” Thus the antilutron is a payment given instead of the slave or prisoner, that is, in substitution for the slave or prisoner. The person holding the slave or prisoner is satisfied with the payment as a substitute for the slave he owns or the prisoner he holds. The preposition “for” is huper, “for the sake of, in behalf of, instead of.” It is used in Titus 2:14, “He gave Himself in behalf of us,” also in Galatians 3:13, “Christ redeemed us from the curse of the law, having become a curse instead of (huper) us.” “In these passages, the context clearly indicates that substitution is meant” (Dana and Mantey). Expositors, commenting on “a ransom for all,” says, “If we are to see any special force in the anti, we may say that it expresses that the lutron is equivalent in value to the thing procured by means of it. But perhaps St. Paul’s use of the word, if he did not coin it, is due to his desire to reaffirm our Lord’s well-known declaration in a most emphatic way possible. Lutron anti merely implies an exchange; antilutron huper implies that the exchange is decidedly a ‘benefit to those on whose behalf it is made.’ As far as the suggestion of vicariousness is concerned, there does not seem to be much difference between the two phrases.” The words, “to be testified in due time,” are in apposition with, “who gave Himself.” Expositors says: “The great act of self-sacrifice is timeless; but as historically apprehended by us, the testimony concerning it must be made during a particular and suitable period of history.” That period of history is, of course, from the descent of the Holy Spirit at Pentecost until the end of the Millennium. The words, “in due time,” are the translation of kairois idiots. The former word speaks of “the critical, epoch-making periods fore-ordained of God when all that has been slowly, and often without observation, ripening through long ages, is mature and comes to birth in grand decisive events which constitute at once the close of one period and the commencement of another” (Trench). The latter word (idiois) means “private, unique, only of its kind.” The due time would be that unique, particular season for the proclamation of the gospel based upon the historic work of Christ on the Cross. The gospel was preached all through O.T., times, but this was upon the basis of a prophetic work of salvation which was yet to be wrought out on the Cross. The word “ordained” is tithηmi, “to appoint.” “Preacher” is kηrux, in its common use in the first century, “a herald, a messenger vested with public authority, who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand, and who performed various other duties.” When Paul writes Timothy, (2 Timothy 4:2), he says, “Make a public proclamation of the Word with such formality, gravity, and authority as must be heeded.” He uses kηrussτ, the verbal form of the noun kηrux. The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as must be heeded. He gave the people exactly what the Emperor bade him give, nothing more, nothing less. This should be the example and pattern for present day preachers of the gospel. The word “apostle” (apostolos) is from stellτ, “to send,” and apo, “off from,” the word speaking of the act of an individual sending someone off from himself with a commission and credentials to act in his behalf and accomplish a certain mission. The noun form was used of an ambassador or an envoy. Paul thought of himself as such, a representative of the Lord Jesus. Commenting on the words, “I speak the truth in Christ, I lie not,” Expositors says; “There is nothing derogatory from the apostle in supposing that the personal struggle in which he had been for years engaged with those who opposed his gospel made him always feel on the defensive, and that his self-vindication came to be expressed in stereotyped phrases which rose to his mind whenever the subject came before him even in a letter to a loyal disciple.” The words, “in Christ,” are a rejected reading. The words, “in faith and verity,” are explanatory of the sphere in which the apostle discharges his apostolic function. The word “sincerity” is alηtheia. The verbal form is lanthanτ, “to be hidden.” Alpha privative prefixed makes it mean, “that which is not hidden,” namely, “that which is open to the light.” Truth, in the thinking of the Greeks is that which is not covered or hidden, that which is open for inspection, that which is of such a nature, that, knowing that it is all that it should be, welcomes investigation. Thus, “faith and truth are the element or sphere in which the apostolic functions are discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes” (Vincent). Translation: Who gave Himself a ransom on behalf of all, the testimony of which was to be given in His own strategic seasons, to which I was appointed an official herald and an ambassador; I am speaking truth, I am not lying; a teacher of Gentiles in faith and truth.(1 Timothy 2:8) The word “therefore” is resumptive, picking up again the general topic of public worship from which Paul digressed in 1 Timothy 2:3-7. The words “I will” are boulomai, speaking of a desire which proceeds from the reason, as against thelτ, a desire which originates with the emotions. The word “men” is preceded by the definite article in the Greek text. Paul means that the men, as opposed to the women, should conduct public worship (Expositors). The word “everywhere” is en panti tropτi, more correctly, “in every place,” that is, wherever Christian congregations assemble, not in every place indiscriminately. The word “holy” is not in this instance hagios, holy in the sense of being set apart for God, but hosios, which is grouped with Dikaios (righteous) for purposes of discrimination. The holiness here is not that of position but of experience, of life. As to the lifting up of the hands, the following can be stated: Vincent says that among the orientals, the lifting up of the hands accompanied the taking of an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. Expositors suggests that “this is not directly intended to enjoin a particular gesture appropriate to prayer, but merely avoids the repetition of proseuchomai (pray).” The words, “without wrath or doubting,” indicate the two conditions necessary to effectual prayer, freedom from irritation towards our fellowmen, and confidence toward God. The word “doubting” (dialogismos) means “disputatious reasoning, skeptical questions or criticisms.” Prayer, Vincent says, “is to be without the element of skeptical criticism, whether of God’s character and dealings, or of the character and behavior of those for whom prayer is offered.” Translation: I desire, therefore, that the men pray in every place, lifting up holy hands without anger or skeptical criticism.(1 Timothy 2:9-10) Commenting on the words, “in like manner,” Vincent says, “The writer’s thought is still running upon the public assemblies for worship.” The word “adorn” is kosmeτ. The noun is kosmos, the basic meaning of which is “an ordered system, an apt and harmonious arrangement or constitution, order.” It was used by the Greek writers with the meanings, “ornament, decoration, adornment.” The verb kosmeτ means, “to put in order, arrange, make ready.” The word Kosmos (“order”), is opposed to chaos (our “chaos”) which latter word the Greek philosophers used to designate what they thought was the original condition of the universe, one of disorder. In passing, it might be well to note that when the N.T., writers speak of the universe as it came into existence, they use kosmos, indicating that the original condition was that of order, perfection. By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. In other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God.

The word “modest” is the translation of kosmios “well arranged, seemly, modest.” The word “apparel” here is katastolη, which conveys the idea of external appearance, principally in dress. It is deportment, as exhibited externally, whether in look, manner, or dress. The word “shamefacedness” is aidτs. In earlier Greek it was sometimes blended with the sense of aischunη (shame), though it was used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged. It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid, of a younger toward an older man. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. The word is a blend of modesty and humility. “Sobriety” is sτphrosunη, “soundness of mind, self-control, sobriety.” The word speaks of the entire command of the passions and desires, a self-control which holds the reins over these. Euripedes, a Greek writer, calls it “the fairest gift of the gods.” Vincent remarks that the fact that it appears so rarely in the N.T., is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The fruit of the Spirit is temperance (egkrateia), “self-control,” the virtue of one who masters his desires and passions, especially his sensual appetites. Balancing the above, we might say, that the Christian is a free moral agent, not a machine, and is expected by God to exercise self-control by a free act of his will, doing this however in the energy which the Holy Spirit supplies to the yielded Christian. It is a happy combination and interworking of the free will of the believer and the grace of God. The word “with” is meta, a preposition speaking of association. Vincent says that “the words with shamefacedness and sobriety, may be taken directly with adorn themselves, or better perhaps as indicating moral qualities accompanying (meta with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefacedness and sobermindedness.” The words, “broided hair,” are literally “with plaitings.” Vincent suggests “braided hair.” Here is another of those obsolete words in the A.V., going back in this case to Chaucer; “Hir helow heer was broyded in a tresse, Bihinde hir bak, a yerde long, I gesse.” It is the principle that governs the kind of adornment, which is in Paul’s mind here, namely, the Christian woman is to depend for her adornment upon a Christian character, good works. When she does this her apparel will be in keeping with her Christian character. Translation: Likewise, I desire that women be adorning themselves in apparel that is seemly, having along with this, modesty and sober-mindedness; not with braided hair, or pearls, or very costly garments, but with that which is fitting for a woman professing godliness, by means of good works.(1 Timothy 2:11-12) Paul is still dealing with the conduct of women in the assemblies. This admonition to the effect that women are to learn in silence with all subjection, is made clear as to its meaning by 1 Corinthians 14:34-35, where the women were disturbing the church service by asking their husbands questions, presumably about that which was being preached. The silence here and in our 1 Timothy passage has to do with maintaining quiet in the assembly, and does not forbid a woman to take an active part in the work of the church in her own sphere and under the limitations imposed upon her in the contextual passage (1 Timothy 2:12). The correct understanding of Paul’s words, “I suffer not a woman to teach,” are dependent upon the tense of the Greek infinitive and the grammatical rule pertaining to it. In the case of the infinitive, the Greek has a choice between the present and aorist tenses, and he can use either at will, since the time element in the tense of the infinitive is not considered. When the Greek desires to refer only to the fact of the action denoted by the infinitive, without referring to details, he uses the aorist. Should he use any other tense, he is going out of his way to add details, and the student must pay particular attention to his choice of the tense. Dana and Mantey in their Manual Grammar of the Greek New Testament (p. 199) have this to say on the subject: “The aorist infinitive denotes that which is eventual or particular, while the present infinitive indicates a condition or process. Thus pisteusai (aorist) is to exercise faith on a given occasion, while pisteuein (present) is to be a believer; douleusai (aorist) is to render a service, while douleuein (present) is to be a slave; hamartein (aorist) is to commit a sin, while hamartanein (present) is to be a sinner.” Thus, didaxai (aorist), is to teach, while didaskein (present 1 Timothy 2:12), is to be a teacher. Paul, therefore, says, “I do not permit a woman to be a teacher.” The context here has to do with church order, and the position of the man and woman in the church worship and work. The kind of teacher Paul has in mind is spoken of in Acts 13:1, 1 Corinthians 12:28-29, and Ephesians 4:11, God-called, and God-equipped teachers, recognized by the Church as those having authority in the Church in matters of doctrine and interpretation. This prohibition of a woman to be a teacher, does not include the teaching of classes of women, girls, or children in a Sunday School, for instance, but does prohibit the woman from being a pastor, or a doctrine teacher in a school. It would not be seemly, either, for a woman to teach a mixed class of adults. The expression, “usurp authority,” Vincent says, is not a correct translation of the Greek word. It is rather, “to exercise dominion over.” In the sphere of doctrinal disputes or questions of interpretation, where authoritative pronouncements are to be made, the woman is to keep silence. Translation: Let a woman be learning in silence with all subjection. Moreover, I do not permit a woman to be a teacher, neither to exercise authority over a man, but to be in silence.(1 Timothy 2:13-15) The reason for the above position of the man in the Church and that of the woman, Paul says, is found in the original order of creation, and in the circumstances of the fall of man. The word “formed” is plassτ “to form, mold” something from clay or wax. It was used strictly of one working in soft substances, as a potter in clay, molding or shaping. The first word “deceived,” is the translation of apataτ, “to cheat, deceive, beguile.” The second instance of the use of the word is exapataτ, “to completely or thoroughly deceive.” The word “was” is ginomai, in the perfect tense, which verb when used with en (in) as it is here, often signifies the coming or falling into a condition. One could render the expression, “has fallen into transgression.” Verse fifteen is most difficult of interpretation. We will look at the expression, “she shall be saved.” The salvation spoken of here is not salvation in the ordinary sense of the word, as when a sinner puts his faith in the Lord Jesus, and is saved from sin and becomes a child of God. The woman spoken of here is a Christian, for Paul speaks of her as continuing in faith and love and holiness. These things could not be said of an unsaved person. The Greek word “to save” (sτzτ), has a variety of uses. It is used in the N.T., of the healing of a sick person in the sense that he is saved from illness and from death (Mark 5:34 “made whole,” sτzτ).

It is used in the sense of being saved from drowning in a shipwreck (Acts 27:20). Paul uses it in relation to being saved from becoming entangled in false teaching (1 Timothy 4:16).

In our present verse (2:15), the word is used in the sense of being saved from something other than from an unsaved condition. It should be clear, that salvation in the latter sense can only be had through faith in the atoning work of the Lord Jesus, never by good works, or by anything which the sinner might do. What that something is which child-bearing saves the woman from is made clear by the excellent note in Expositor’s Greek Testament; “The penalty for transgression, so far as woman is concerned, was expressed in the words, ‘I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children’ (Genesis 3:16). But just as in the case of man, the world being as it is, the sentence has proved a blessing, so it is in the case of woman. ‘In the sweat of thy face shalt thou eat bread’ expresses man’s necessity, duty, privilege, dignity. If the necessity of work be a stumbling block, man can ‘make it a stepping-stone’ (Browning, The Ring and the Book, The Pope, 413). Nay, it is the only stepping-stone available to him.

If St. Paul’s argument had led him to emphasize the man’s part in the first transgression, he might have said, ‘He shall be saved in his toil,’ his overcoming the obstacles of nature. “So St. Paul, taking the common-sense view that childbearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of the woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these, she finds her salvation. She shall be saved in her childbearing (R.V. m. nearly). That is her normal and natural duty; and in the discharge of our normal and natural duties we all men and women alike, as far as our individual efforts can contribute to it, ‘work out our own salvation.’ " To briefly state the matter, the interpretation is as follows: Just as hard labor is the man’s salvation in a set of circumstances and surroundings that without it, would cause him to deteriorate instead of make progress in character, so the pains of childbirth become the salvation of the woman, and in the same sense and for the same purpose, that of enabling the woman to adjust herself in her circumstances and surroundings so that she too will do the same. As to the Greek exegesis involved, we submit the following: The words “in childbearing” are the translation of dia tηs teknogonias. The preposition dia which ordinarily has the force of “by means of” and denotes intermediate agency, Expositors says, “here has hardly an instrumental force; it is rather the dia of accompanying circumstances, as in 1 Corinthians 3:15 (yet so as through fire).” As to the plural pronoun “they,” the same authority says, “The subject of ‘continue’ is usually taken to be women; but inasmuch as St. Paul has been speaking of women in the marriage relation, it seems better to understand the plural of the woman and her husband.” Translation: For Adam first was molded, then Eve, and Adam was not deceived, but the woman, having been completely deceived, has fallen into transgression. Yet she shall be saved in her childbearing if they continue in faith and love and holiness accompanied by sobermindedness.

1 Timothy 2:1-8

“THE FIRST EPISTLE TO TIMOTHY”

Praying For Those In Authority (1 Timothy 2:1-8)

  1. Paul’s purpose for writing to Timothy is expressed in 1 Timothy 3:14-15…

  2. An important part of our conduct in the family of God concerns our prayers - 1 Timothy 2:1-8a. Such prayers are to be offered “for all men” b. Yet Paul does go on to specify “for kings and all who are in authority”

[Therefore I think it appropriate to focus our attention on “Praying For Those In Authority”, especially whenever the “winds of war” are blowing…]

I. WHAT KIND OF PRAYERS? A. …1. These are petitions for certain definite needs 2. Humble requests which one makes in the light of this or that concrete situation which God alone can furnish help - Hendriksen3. E.g., when leaders are faced with a crisis

B. PRAYERS…1. Perhaps used here to refer to requests for the fulfillment of needs always present 2. In contrast with ‘supplications’ in specific situations

  • Hendriksen3. E.g., when leaders are faced with routine duties of governing

C. …1. “pleading in the interest of others” - Hendriksen2. Just as Christ does for us - cf. Hebrews 7:253. E.g., praying on behalf a leader

D. GIVING OF THANKS…1. Expressing gratitude for blessings received 2. Thus completing the ‘circle’ begun when requests were first made 3. E.g., when leaders have led their country to prosperity, or out of a crisis

[Such are the prayers we are to offer for those in positions of authority. Have we said such prayers lately…?]

II. WHY PRAY FOR THOSE IN ? A. SO WE CAN LIVE A CERTAIN WAY…1. With lives that are ‘quiet’ and ‘peaceable’ - 1 Timothy 2:2a. I.e., tranquil and calm b. Especially in our relationship with men - cf. 1 Thessalonians 4:11-122. With lives lived in all ‘godliness’ and ‘reverence’ - 1 Timothy 1:2a. I.e., piety and gravity b. Especially in our relationship with God - cf. Titus 2:11-143. What does praying have to do with producing peace? a. God is in ultimate control - cf. Daniel 2:20-21; Daniel 4:25; Romans 13:1-2; Revelation 1:5b. God can influence those in authority to do His will - cf. Proverbs 21:1; Isaiah 10; Isaiah 5-7, 12, 15c. We can influence God through prayer! - cf. Luke 18:7-8– Truly the ‘prayer closet’ is more likely to succeed than the ‘voting booth’ or the ’terrorist’s bomb’! B. BECAUSE THIS IS GOOD AND …1. For God desires all men to be saved - 1 Timothy 2:3-7a. He sent Jesus to be the ransom, and now mediator b. He appointed men like Paul to go and proclaim the truth among the nations 2. The spread of truth is facilitated when peace exists among the nations a. In Paul’s day, the Pax Romana made the spread of the gospel easier b. Today, peaceful relations between countries opens doors for the gospel c. Whereas wars often stifle communication and transportation between countries – So let’s pray that peace may prevail, though we understand that sometimes war has a place in God’s providence - cf. Ecclesiastes 3:1-8 [Now let’s consider…]

III. WHERE AND HOW SHOULD WE PRAY? A. WHERE? …1. In light of 1 Timothy 3:14-15, some think Paul refers to assemblies in every place - 1 Timothy 2:82. I.e., not just in one country, but in all countries a. Pray for all who are in authority b. Pray for good leaders and bad leaders 3. Of course, we can pray in other places besides the assemblies

  • Matthew 6:6 B. HOW? LIFTING UP HOLY HANDS…1. The Bible describes various ‘praying postures’ a. Standing - 1 Samuel 1:26; Mark 11:25; Luke 18:13b. Hands spread out and/or lifted heavenward - 1 Kings 8:22; Nehemiah 8:6c. Bowing the head - Nehemiah 8:6d. Lifting heavenward of the eyes - John 17:1e. Kneeling - Acts 20:36f. Falling down with the face upon the ground - Matthew 26:39g. Bowing the head, with face between the knees - 1 Kings 18:42h. Bowing the head, while striking the breast - Luke 18:13i. Not recorded in Scripture and unknown to the early church is the custom of closing the eyes while folding the hands!
  1. Evidently a particular posture is not what is important a. It is the inner attitude of the soul b. Certainly our posture should reflect our inner posture (what does ‘slouching’ suggest?)
  2. Paul must be emphasizing ‘holy’ hands a. I.e., hands (and lives) unpolluted by sin b. Prayers of confession and contrition should be offered before making requests for blessings!

C. HOW? WITHOUT WRATH AND …1. Without wratha. I.e., ‘settled indignation’ a. Such an attitude toward another makes our prayers unacceptable to God - Matthew 6:14-15; James 1:19-20b. No room here for angry praying against our leaders! 2. Without doubtinga. Just as prayers for wisdom must be offered in faith, so prayers for peace! b. Read James 1:5-8 and substitute ‘peace’ for ‘wisdom’

  1. Remember that as the people of God we are “the salt of the earth”

  1. One of the best things we can do to make the earth a more pleasant place is to fulfill our duty to pray for those in authority!

  2. Are you able to lift prayers with ‘holy’ hands? Or are your prayers actually an abomination to the Lord? - cf. Proverbs 28:9 If you desire a quiet and peaceable a life, then let the blood of Jesus cleans your hands and your heart so your prayers will be heard!

Remember, God desires all men to be saved… - 1 Timothy 2:4

1 Timothy 2:2

1 Timothy 2:2

1 Timothy 2:3

1 Timothy 2:3

1 Timothy 2:4

1 Timothy 2:4

1 Timothy 2:5

1 Timothy 2:5

1 Timothy 2:6

1 Timothy 2:6

1 Timothy 2:7

1 Timothy 2:7

1 Timothy 2:8

1 Timothy 2:8

1 Timothy 2:9-15

“THE FIRST EPISTLE TO TIMOTHY”

Instructions To Women (1 Timothy 2:9-15)

  1. The purpose of 1st Timothy is found in 1 Timothy 3:14-15… a. That we might know how to conduct ourselves in God’s family, the church b. E.g., Paul’s instruction to men regarding prayer - 1 Timothy 2:1-8
  2. In 1 Timothy 2:9-15, Paul addresses the women, and gives instructions concerning… a. Their adornment - 1 Timothy 2:9-10b. Their submission - 1 Timothy 2:11-15 [His instructions may seem antiquated, but women seeking to please God will do well to give earnest heed. Consider, then, what is written about…]

I. THE OF WOMEN A. “IN LIKE MANNER…“1. Just as men are to pray ’everywhere’, ‘without wrath and doubting’ - 1 Timothy 2:82. So these instructions to women apply ’everywhere’, ‘without wrath and doubting’ 3. “The apostle had stated particularly the duty of men in public worship (1 Timothy 2:8), and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear.” - Barnesa. “He had said that he would have prayers offered for all people (1 Timothy 2:1 ff), and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention.” - ibid.b. “In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion - adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians.” - ibid. B. “ADORN IN MODEST APPAREL…“1. Lit., “adorn themselves in adorning attire”; the word modestmeans: a. “orderly, well-arranged, decent” - Vineb. “well-arranged, becoming’ - RWPc. The NASB uses the word ‘proper’ 2. “It does not, properly, mean modest in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate.” - Barnes3. What constitutes ‘proper’ apparel is further defined by Paul as he continues…

C. “WITH AND …“1. Propriety means “a sense of shame, a shrinking from trespassing the boundaries of propriety, proper reserve” - Hendriksen2. Moderation (translated ‘sobriety’, KJV) means “sanity; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.” - Barnes3. The point is to avoid extremes: “Be not the first by whom the new is tried, nor yet the last to lay the old aside.” - Pope D. “NOT WITH BRAIDED HAIR, GOLD, PEARLS OR COSTLY …“1. Note that Paul is not dealing with brevity of clothing per se a. Rather, clothing and hairstyles designed to draw the attention of others b. Of course, drawing attention through brevity of clothing would violate the spirit of the letter, as well as the word translated before as “propriety” or “shamefacedness” (KJV) 2. Is Paul condemning all adorning of the hair or wearing of jewelry? a. Compare what Peter wrote in 1 Peter 3:3-41) Both appear to be a use of the comparative ’not’… a) Where ’not’ is not used as a literal prohibition b) But to compare one thing to another (not this..but this) 2) For example, look at John 6:27a) Did Jesus condemn working for food? b) No, He was emphasizing what is most important b. Sarah evidently adorned herself such that her beauty could not be hidden (cf. Genesis 12:14-15), but her true beauty was adornment of a meek and quiet spirit - 1 Peter 3:5-63. “It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females. It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations.” - Barnes E. “BUT, WHICH IS PROPER FOR WOMEN , WITH GOOD WORKS…“1. Here is where the emphasis is to be, not on outward apparel! 2. As per 1 Peter 3:3-4 : “Do not let your adornment be [merely] outward - arranging the hair, wearing gold, or putting on [fine] apparel - rather [let it be] the hidden person of the heart, with the incorruptible [beauty] of a gentle and quiet spirit, which is very precious in the sight of God.” (NKJV) 3. Good works befits women professing godliness (godly piety)

  • e.g., Dorcas, Acts 9:36; Acts 9:39 [Sisters in Christ, what do men notice most about you? Attention to physical adornment, or your godly conduct? Be careful not to let the physical take precedent and block out the spiritual! Now consider Paul’s instructions regarding…]

II. THE OF WOMEN A. “LEARN IN SILENCE WITH ALL …TO BE IN SILENCE"1. The word “silence” (NKJV, ASV, NRSV) - 1 Timothy 2:11-12a. Translated “quietness” (KJV), “quietly” (NASB) b. Found here and in Acts 22:2 (“all the more silent”) and 2 Thessalonians 3:12 (“work in quietness”) c. Related to the word used in 1 Timothy 2:2 (“peaceable life”) 2. “The apostle goes on to give some other instructions to women, how they should behave themselves in public worship, in the church of God;” - Gilla. “he would have them be learners and not teachers, sit and hear, and learn more of Christ, and of the truth of the Gospel, and to maintain good works;” - ibid.b. “and he would have them learn in silence, and not offer to rise and speak, under a pretense of having a word from the Lord, or of being under an impulse of the Spirit of the Lord, as some frantic women have done;” - ibid.c. “and if they should meet with anything, under the ministry of the word, they did not understand, or they had an objection to, they were not to speak in public, but ask their own husbands at home; see 1 Corinthians 14:34.” - ibid.d. “And thus, they were to behave with all subjection; both to the ministers of the word, and to their own husbands; - ibid.3. Thus women should “listen attentively to instruction, without attempting to teach in public” - Barnes B. “DO NOT PERMIT A WOMEN TO TEACH OR TO HAVE …“1. Note that this pertains to “over a man” a. Compare his comments with those in 1 Corinthians 14:34-37b. Women may certainly teach other women, children

C. REASONS AND FOR SUCH CONDUCT…1. Reasons for the submission of women in the church

  • 1 Timothy 2:13-14a. Adam was formed first, then Eve1) “Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion.” - Barnes (cf. Genesis 2:7-23)
  1. “All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man; compare notes on 1 Corinthians 11:8-9.” - ibid.b. Adam was not deceived; Eve being deceived, fell into transgression1) Neither the serpent nor Eve deceived Adam; he allowed himself to be persuaded by Eve after she ate
  • cf. Genesis 3:172) Eve was deceived by the serpent, which she readily acknowledged - Genesis 3:133) The woman’s susceptibility to deception is thus offered as a reason why women are not to have a leadership role over men in the church
  1. Reassurances for women who learn in submission - 1 Timothy 2:15a. “She will be saved in childbearing” (NKJV)
  1. “To be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it…” - Gill2) “…for though this is generally the case, yet not always, nor always the case of good women. Rachel died in child bed.” - ibid.b. But though subject to man, with no leadership role in the church, and susceptible to bearing children in pain and sorrow (cf. Genesis 3:16), a woman can be saved as well as a man
  • cf. Galatians 3:28c. She can be saved even in this function (childbearing), not by means of it - RWP1) Paul is not saying women must bear children to be saved, for he teaches elsewhere the value of the single life
  • cf. 1 Corinthians 7:32-352) Yet generally speaking, this is God’s creative purpose for women (motherhood) d. “Provided they continue in faith and love and holiness, with modesty (self-restraint)”
  1. Faith, love, holiness - virtues necessary for salvation
  2. Modesty (self-restraint) - virtue necessary for submission

  1. In a world obsessed with fashion and equality, it is not easy to be a ‘daughter of Sarah’ today

  2. But for women ‘making a claim to godliness’… a. Their adornment will be modest and discreet, accompanied with good works b. Their service will be faith, love, and holiness, accompanied by submission and self-restraint

In the words of Peter, such conduct is “…very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves…” - 1 Peter 3:4-5

1 Timothy 2:10

1 Timothy 2:10

1 Timothy 2:11

1 Timothy 2:11

1 Timothy 2:12

1 Timothy 2:12

1 Timothy 2:13

1 Timothy 2:13

1 Timothy 2:14

1 Timothy 2:14

1 Timothy 2:15

1 Timothy 2:15

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