1 Timothy 2
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1 Timothy 2
Prayer for All Men
1I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
Jamieson-Fausset-Brown
CHAPTER 2
1Ti 2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.
1. therefore--taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 18), is," &c.
that, first of all ... be made--Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6).
supplications--a term implying the suppliant's sense of need, and of his own insufficiency.
prayers--implying devotion.
intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
CHAPTER 2
1Ti 2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.
1. therefore--taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 18), is," &c.
that, first of all ... be made--Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6).
supplications--a term implying the suppliant's sense of need, and of his own insufficiency.
prayers--implying devotion.
intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
The Pulpit Commentary
First of all, that for that, first of all, A.V.; thanksgivings for and giving of thanks. A.V. I exhort therefore. The insertion of the connecting particle "therefore" marks that this arrangement of Church prayers is a part—as the following words, first of all, mark that it is the first part—of that charge or administration which was now committed to Timothy. Supplications, prayers, intercessions, thanksgivings (see the Prayer for the Church Militant). The question naturally arises whether the first words here used—δεήσις προσευχάς, and ἐντεύξεις—have any distinctive meaning, or are merely accumulated, like synonyms m legal documents, or various phrases in rhetorical addresses, to ensure completeness and to add force. It is against the notion of any distinctive meaning attaching to them that no such distinction can be supported by actual use. In Php_4:6 two of the words (προσευχή and δέησις) are used in conjunction as here with εὐχαριστία, with no apparent difference, both being the way of making known their requests to God (so also Eph_6:18 and 1Ti_5:5). Again, in the ancient Liturgies, the words δεέσθαι and προσεύχεσθαι are constantly used of the same praying. It may, however, perhaps be said that every δέησις is a προσευχή, though every προσευχή is not a δέησις. The δέησις is a "petition"—a distinct asking something of God, which a προσευχή need not necessarily be. It may be merely an act of adoration, of confession, of recital of God's mercies, and so on. So as regards ἐντεύξεις, here rendered "intercessions." There is nothing in the etymology/ or in the use of this word, which only occurs elsewhere in the New Testament in 1Ti_4:5, to limit the meaning of it to "intercession." Nor has it this meaning in the passage where it occurs in the Liturgy of St. Clement, near the close, where God is addressed as ̔Ο καὶ τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις, "Who understandest the petitions even of those who are silent." In 2 Macc. 4:8 and Diod. Sic., 16:55 it seems to mean "a request preferred in a personal interview," which is an extension of its common meaning in classical Greek of "access," "an interview," "social intercourse," or the like. But when we turn to the use of the verb ἐντυγχάνω in the New Testament, we seem to get the idea of "intercession." Ἐντυγχάνειν is to go to someone to ask him to take action against or in favor of some third party (see Act_25:24; Rom_11:2; Rom_8:27, Rom_8:28, Rom_8:34; Heb_7:25); and so Chrysostom (quoted in Steph., 'Thesaur.') explains ἐντυχία to be the action of one who applies to God to avenge him of those who have done him wrong. So that perhaps "intercessions" is, on the whole, the best rendering here, though an imperfect one; and would comprise the prayers for the emperor, for the Church, for the sick, travelers, slaves, captives, etc., for the bishops, clergy, and laity, etc., and such prayers as "Turn away from us every plot (ἐπιβουλήν) of wicked men".
First of all, that for that, first of all, A.V.; thanksgivings for and giving of thanks. A.V. I exhort therefore. The insertion of the connecting particle "therefore" marks that this arrangement of Church prayers is a part—as the following words, first of all, mark that it is the first part—of that charge or administration which was now committed to Timothy. Supplications, prayers, intercessions, thanksgivings (see the Prayer for the Church Militant). The question naturally arises whether the first words here used—δεήσις προσευχάς, and ἐντεύξεις—have any distinctive meaning, or are merely accumulated, like synonyms m legal documents, or various phrases in rhetorical addresses, to ensure completeness and to add force. It is against the notion of any distinctive meaning attaching to them that no such distinction can be supported by actual use. In Php_4:6 two of the words (προσευχή and δέησις) are used in conjunction as here with εὐχαριστία, with no apparent difference, both being the way of making known their requests to God (so also Eph_6:18 and 1Ti_5:5). Again, in the ancient Liturgies, the words δεέσθαι and προσεύχεσθαι are constantly used of the same praying. It may, however, perhaps be said that every δέησις is a προσευχή, though every προσευχή is not a δέησις. The δέησις is a "petition"—a distinct asking something of God, which a προσευχή need not necessarily be. It may be merely an act of adoration, of confession, of recital of God's mercies, and so on. So as regards ἐντεύξεις, here rendered "intercessions." There is nothing in the etymology/ or in the use of this word, which only occurs elsewhere in the New Testament in 1Ti_4:5, to limit the meaning of it to "intercession." Nor has it this meaning in the passage where it occurs in the Liturgy of St. Clement, near the close, where God is addressed as ̔Ο καὶ τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις, "Who understandest the petitions even of those who are silent." In 2 Macc. 4:8 and Diod. Sic., 16:55 it seems to mean "a request preferred in a personal interview," which is an extension of its common meaning in classical Greek of "access," "an interview," "social intercourse," or the like. But when we turn to the use of the verb ἐντυγχάνω in the New Testament, we seem to get the idea of "intercession." Ἐντυγχάνειν is to go to someone to ask him to take action against or in favor of some third party (see Act_25:24; Rom_11:2; Rom_8:27, Rom_8:28, Rom_8:34; Heb_7:25); and so Chrysostom (quoted in Steph., 'Thesaur.') explains ἐντυχία to be the action of one who applies to God to avenge him of those who have done him wrong. So that perhaps "intercessions" is, on the whole, the best rendering here, though an imperfect one; and would comprise the prayers for the emperor, for the Church, for the sick, travelers, slaves, captives, etc., for the bishops, clergy, and laity, etc., and such prayers as "Turn away from us every plot (ἐπιβουλήν) of wicked men".
2For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
Jamieson-Fausset-Brown
2. For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Ac 17:7; Ro 13:1-7).
all ... in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.
that we may lead--that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet--not troubled from without.
peaceable--"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness--"in all (possible ... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10, expresses "godliness."
honesty--Greek, "gravity" (Tit 2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jr 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.
2. For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Ac 17:7; Ro 13:1-7).
all ... in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.
that we may lead--that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet--not troubled from without.
peaceable--"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness--"in all (possible ... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10, expresses "godliness."
honesty--Greek, "gravity" (Tit 2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jr 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.
The Pulpit Commentary
And all for and for all, A.V.; high place for authority, A.V.; tranquil and quiet for quiet and peaceable, A.V.; gravity for honesty, A.V. For kings, etc. The early Liturgies closely followed these directions. "Every day, both in the evening and the morning, we offer prayers for the whole world, for kings, and for all in authority" (Chrysost., in loc.). So in the Liturgy of St. Mark: "Preserve our king in peace, in virtue, and righteousness.... Subdue his enemies under him... incline him to peace towards us and towards thy Holy Name, that in the serenity of his reign we too may lead a tranquil and quiet life in all piety and honesty [or, 'gravity']." In the Liturgy of St. Clement: "Let us pray for kings and those in authority, that they may be peaceably inclined toward us, and that we may lead a tranquil and quiet life in all piety and honesty [or, 'gravity']." In the Liturgy of St. Chrysostom: "Let us pray for our most religious and God-protected emperors, and all their palace and court." "We offer this our reasonable service on behalf of our most faithful and Christian (φιλοχρίστων) emperors, and all their palace and court." And in the Liturgy of St. Basil: "Remember, Lord, our most religious and faithful kings... that in their serenity we may lead a tranquil and quiet life in all godliness and gravity. Remember, O Lord, all rulers and all in authority, and all our brethren in the palace, and the whole court." In high place (ἐν ὑπεροχῇ); elsewhere only in 1Co_2:1, where it is rendered "excellency." But in Rom_13:1 we have ἐξουσίαις ὑπερεχούσαις "the higher powers;" and in 1Pe_2:13, τῷ βασιλεῖ ὡς ὑπερέχοντι, "the king as supreme." In 2 Macc. 3:11 the phrase, ἀνδρὸς ἐν ὑπεροχῇ κειμένου, occurs; and in Polybius, οἱ ἐν ὑπεροχῇ ὔντες It is often used in Polybius for "authority" or "power." That we may lead a tranquil and quiet life in all godliness and gravity. The prayer for the rulers is recommended (as was explained in the above extracts from the Liturgies) in order to obtain for Christians a tranquil life, undisturbed by persecution and molestation, in spite of their peculiar way of life. Their wish was to be allowed to live in the faith and obedience of the gospel, "in godliness and gravity," without being interfered with by the heathen magistrates. The clause in the Prayer for the Church Militant which corresponds to this is "that under her we may be godly and quietly governed." Tranquil (ἤρεμος); found only here in the New Testament. The derivatives, ἠρέμιος ἠρεμέω, etc., are common in the LXX. They all apply to a still, undisturbed, life. Quiet (ἡσύχιος); found only here and l Peter 3:4 in the New Testament, and in the LXX. in Isa_66:2. But the noun ἡσυχία and the verb ἡσυχάζειν are common. Godliness (εὐσεβεία). One of the words almost peculiar to the pastoral Epistles (1Ti_3:16; 1Ti_4:7, 1Ti_4:8; 1Ti_6:3,1Ti_6:5, 1Ti_6:6,1Ti_6:11; 2Ti_3:5; Tit_1:1); but elsewhere only in Act_3:12; 2Pe_1:3, 2Pe_1:6, 2Pe_1:7; 2Pe_3:11. Cornelius was αυησεβής, and so was one of the soldiers who waited upon him (Act_10:2, Act_10:7). Ananias was ἀνὴρ εὐσεβής (Act_22:12, T.R.). The adverb εὐσεβῶς is also peculiar to the pastoral Epistles (2Timothy fit. 12; Tit_2:12). Gravity (σεμνοτής): so rendered also in the A.V. of 1Ti_3:4 and Tit_2:7—the only other places in the New Testament where it is found. So also the adjective σεμνός (1Ti_3:8, 1Ti_3:11; Tit_2:2). Elsewhere in the New Testament only in Php_4:8, where it is rendered" honest" in the A.V., and "honorable" in the R.V. In classical Greek σεμνός is properly spoken of the gods, "august," "venerable," and, when applied to persons, indicates a similar quality. Here σεμνοτής is the respectable, venerable, and dignified sobriety of a truly godly man.
And all for and for all, A.V.; high place for authority, A.V.; tranquil and quiet for quiet and peaceable, A.V.; gravity for honesty, A.V. For kings, etc. The early Liturgies closely followed these directions. "Every day, both in the evening and the morning, we offer prayers for the whole world, for kings, and for all in authority" (Chrysost., in loc.). So in the Liturgy of St. Mark: "Preserve our king in peace, in virtue, and righteousness.... Subdue his enemies under him... incline him to peace towards us and towards thy Holy Name, that in the serenity of his reign we too may lead a tranquil and quiet life in all piety and honesty [or, 'gravity']." In the Liturgy of St. Clement: "Let us pray for kings and those in authority, that they may be peaceably inclined toward us, and that we may lead a tranquil and quiet life in all piety and honesty [or, 'gravity']." In the Liturgy of St. Chrysostom: "Let us pray for our most religious and God-protected emperors, and all their palace and court." "We offer this our reasonable service on behalf of our most faithful and Christian (φιλοχρίστων) emperors, and all their palace and court." And in the Liturgy of St. Basil: "Remember, Lord, our most religious and faithful kings... that in their serenity we may lead a tranquil and quiet life in all godliness and gravity. Remember, O Lord, all rulers and all in authority, and all our brethren in the palace, and the whole court." In high place (ἐν ὑπεροχῇ); elsewhere only in 1Co_2:1, where it is rendered "excellency." But in Rom_13:1 we have ἐξουσίαις ὑπερεχούσαις "the higher powers;" and in 1Pe_2:13, τῷ βασιλεῖ ὡς ὑπερέχοντι, "the king as supreme." In 2 Macc. 3:11 the phrase, ἀνδρὸς ἐν ὑπεροχῇ κειμένου, occurs; and in Polybius, οἱ ἐν ὑπεροχῇ ὔντες It is often used in Polybius for "authority" or "power." That we may lead a tranquil and quiet life in all godliness and gravity. The prayer for the rulers is recommended (as was explained in the above extracts from the Liturgies) in order to obtain for Christians a tranquil life, undisturbed by persecution and molestation, in spite of their peculiar way of life. Their wish was to be allowed to live in the faith and obedience of the gospel, "in godliness and gravity," without being interfered with by the heathen magistrates. The clause in the Prayer for the Church Militant which corresponds to this is "that under her we may be godly and quietly governed." Tranquil (ἤρεμος); found only here in the New Testament. The derivatives, ἠρέμιος ἠρεμέω, etc., are common in the LXX. They all apply to a still, undisturbed, life. Quiet (ἡσύχιος); found only here and l Peter 3:4 in the New Testament, and in the LXX. in Isa_66:2. But the noun ἡσυχία and the verb ἡσυχάζειν are common. Godliness (εὐσεβεία). One of the words almost peculiar to the pastoral Epistles (1Ti_3:16; 1Ti_4:7, 1Ti_4:8; 1Ti_6:3,1Ti_6:5, 1Ti_6:6,1Ti_6:11; 2Ti_3:5; Tit_1:1); but elsewhere only in Act_3:12; 2Pe_1:3, 2Pe_1:6, 2Pe_1:7; 2Pe_3:11. Cornelius was αυησεβής, and so was one of the soldiers who waited upon him (Act_10:2, Act_10:7). Ananias was ἀνὴρ εὐσεβής (Act_22:12, T.R.). The adverb εὐσεβῶς is also peculiar to the pastoral Epistles (2Timothy fit. 12; Tit_2:12). Gravity (σεμνοτής): so rendered also in the A.V. of 1Ti_3:4 and Tit_2:7—the only other places in the New Testament where it is found. So also the adjective σεμνός (1Ti_3:8, 1Ti_3:11; Tit_2:2). Elsewhere in the New Testament only in Php_4:8, where it is rendered" honest" in the A.V., and "honorable" in the R.V. In classical Greek σεμνός is properly spoken of the gods, "august," "venerable," and, when applied to persons, indicates a similar quality. Here σεμνοτής is the respectable, venerable, and dignified sobriety of a truly godly man.
3For this is good and acceptable in the sight of God our Saviour;
Jamieson-Fausset-Brown
3. this--praying for all men.
in the sight of God--not merely before men, as if it were their favor that we sought (2Co 8:21).
our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Ro 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).
3. this--praying for all men.
in the sight of God--not merely before men, as if it were their favor that we sought (2Co 8:21).
our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Ro 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).
The Pulpit Commentary
This for for this, A.V. and T.R. Acceptable (ἀπόδεκτον); only here and 1Ti_5:4 in the New Testament, and in one doubtful passage in Aquila's version of Son_1:13. Found in Plutarch. The verb ἀποδέχομαι, to receive gladly, is frequently used by St. Luke (Luk_8:10; Act_2:41, where see note; etc.). God our Savior (see 1Ti_1:1 and Luk_1:47; Tit_1:3; Tit_2:10, Tit_2:13 (perhaps); Tit_3:4; 2Pe_1:1 (perhaps); Jud_1:25, by which it appears that the phrase is confined to the pastoral among St. Paul's Epistles). In the Old Testament the phrase occurs frequently (see 2Sa_22:3; Psa_106:21; Isa_43:3; Isa_45:21, etc.).
This for for this, A.V. and T.R. Acceptable (ἀπόδεκτον); only here and 1Ti_5:4 in the New Testament, and in one doubtful passage in Aquila's version of Son_1:13. Found in Plutarch. The verb ἀποδέχομαι, to receive gladly, is frequently used by St. Luke (Luk_8:10; Act_2:41, where see note; etc.). God our Savior (see 1Ti_1:1 and Luk_1:47; Tit_1:3; Tit_2:10, Tit_2:13 (perhaps); Tit_3:4; 2Pe_1:1 (perhaps); Jud_1:25, by which it appears that the phrase is confined to the pastoral among St. Paul's Epistles). In the Old Testament the phrase occurs frequently (see 2Sa_22:3; Psa_106:21; Isa_43:3; Isa_45:21, etc.).
4Who will have all men to be saved, and to come unto the knowledge of the truth.
Jamieson-Fausset-Brown
4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come--They are not forced.
unto the knowledge--Greek, "the full knowledge" or "recognition" (See on 1Co 13:12; Php 1:9).
the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, 17).
4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come--They are not forced.
unto the knowledge--Greek, "the full knowledge" or "recognition" (See on 1Co 13:12; Php 1:9).
the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, 17).
The Pulpit Commentary
Willeth that all men should be saved for will have all men to be saved, A.V.; come to for to come unto, A.V. All men, etc.; to show that it is in accordance with God's will to pray for "all men" (1Ti_2:1).
Willeth that all men should be saved for will have all men to be saved, A.V.; come to for to come unto, A.V. All men, etc.; to show that it is in accordance with God's will to pray for "all men" (1Ti_2:1).
One Mediator Between God and Men
5For there is one God, and one mediator between God and men, the man Christ Jesus;
Jamieson-Fausset-Brown
5. For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Is 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Ep 4:5, 6; He 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].
the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Is 50:4; He 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.
5. For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Is 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Ep 4:5, 6; He 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].
the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Is 50:4; He 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.
The Pulpit Commentary
One .. also for and one, A.V.; himself man, for the man, A.V. For there is one God, etc. The connection of ideas indicated by γὰρ seems to be this: Pray to God for all men, Jews and Gentiles, barbarians, Scythians, bond and free. For this is good and acceptable in the sight of the one God, who is the God of all the nations of the earth. And God wills that all should come to the knowledge of the truth as it is in Jesus, because Jesus Christ is the One Mediator between God and all men, by whom alone men can come to the Father, and who gave himself a ransom for all. One Mediator. The term μεσίτης is only applied to our Savior in the New Testament here and in Heb_8:6; Heb_9:15 : Heb_12:24. In the only other passage where St. Paul uses it (Gal_3:19, Gal_3:20) it is applied to Moses the media-tar of the Old Testament. In the LXX. it only occurs in Job_9:33. Himself man. Surely an infelicitous and unnecessary change from the A.V. Even supposing that the exact construction of the sentence requires "Christ Jesus" to be taken as the subject and "man" as the predicate, the English way of expressing that sense is to say, "the man Christ Jesus." But it is very far from certain that ἄνθρωπος, standing as it does in opposition to Θεός, is not the subject, and must not therefore be rendered "the man." The man. The human nature of our Lord is here insisted upon, to show how fit he is to mediate for man, as his Godhead fits him to mediate with God.
One .. also for and one, A.V.; himself man, for the man, A.V. For there is one God, etc. The connection of ideas indicated by γὰρ seems to be this: Pray to God for all men, Jews and Gentiles, barbarians, Scythians, bond and free. For this is good and acceptable in the sight of the one God, who is the God of all the nations of the earth. And God wills that all should come to the knowledge of the truth as it is in Jesus, because Jesus Christ is the One Mediator between God and all men, by whom alone men can come to the Father, and who gave himself a ransom for all. One Mediator. The term μεσίτης is only applied to our Savior in the New Testament here and in Heb_8:6; Heb_9:15 : Heb_12:24. In the only other passage where St. Paul uses it (Gal_3:19, Gal_3:20) it is applied to Moses the media-tar of the Old Testament. In the LXX. it only occurs in Job_9:33. Himself man. Surely an infelicitous and unnecessary change from the A.V. Even supposing that the exact construction of the sentence requires "Christ Jesus" to be taken as the subject and "man" as the predicate, the English way of expressing that sense is to say, "the man Christ Jesus." But it is very far from certain that ἄνθρωπος, standing as it does in opposition to Θεός, is not the subject, and must not therefore be rendered "the man." The man. The human nature of our Lord is here insisted upon, to show how fit he is to mediate for man, as his Godhead fits him to mediate with God.
6Who gave himself a ransom for all, to be testified in due time.
Jamieson-Fausset-Brown
6. gave himself--(Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8).
ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Ep 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all--Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here.
to be testified--Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (1Co 1:6; 2:1; 2Th 1:10).
6. gave himself--(Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8).
ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Ep 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all--Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here.
to be testified--Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (1Co 1:6; 2:1; 2Th 1:10).
The Pulpit Commentary
The testimony to be borne in its own times for to be testified in due time, A.V. Τὸ μαρτύριον καιροῖς ἰδιοις. This phrase is somewhat obscure, and is differently explained. But the most literal rendering and the best sense seems to be: " The testimony, at its proper time, to which I was appointed a preacher and an apostle," meaning that the mediation and redemption of Jesus Christ was the subject-matter of that testimony which he Paul was appointed to bear at the proper time. Τὸ μαρτύριον εἰς ὃ must be taken together, without any intervening stop. This accounts for the article τό. The exactly parallel place is Tit_1:1, Tit_1:2, as a close comparison of the two passages will show. A further proof of the identity of thought in the two passage's is the recurrence in both of the phrase, ἐπιγνωσις ἀληθείας. A ransom (ἀντίλυτρον); here only in the New Testament, but it is used perhaps by Symmachus in Psa_48:9 (49., A.V.), where the LXX, have Γὴν τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ, following the reading רקַיְ, instead of רקַיֵ as in the Hebrew text. "What means a ransom? They were about to perish, but in their stead he gave his Son, and sent us as heralds to proclaim the cross" (Chrysostom). The equivalent word in the Gospels is ἀντάλλαγμα. Ἀντίλυτρον does ,at seem to differ materially in me, ulna from λύτρον, the common classical word for "ransom" (i.e. redemption money), and used by our Lord of his own life given as a ransom for many. It is the price given as an equivalent for setting free the prisoner, or sparing the forfeited life; λυτρόω (Luk_24:21, etc.), λύτρωσις (Luk_1:68, etc.), λυτρωτής (Act_7:35), ἀπολύτρωσις (Luk_21:28; Rom_3:24, and passim), have all the sense of "redeem," "redemption," and the like. In its own times. The notion of a time specially appointed for Christ's coming into the world is frequently dwelt upon in Scripture; e.g. Gal_4:4; Eph_1:10; Heb_1:2 (camp. Act_17:30, Act_17:31; 2Co_6:2). (See the same phrase, 1Ti_6:15.)
The testimony to be borne in its own times for to be testified in due time, A.V. Τὸ μαρτύριον καιροῖς ἰδιοις. This phrase is somewhat obscure, and is differently explained. But the most literal rendering and the best sense seems to be: " The testimony, at its proper time, to which I was appointed a preacher and an apostle," meaning that the mediation and redemption of Jesus Christ was the subject-matter of that testimony which he Paul was appointed to bear at the proper time. Τὸ μαρτύριον εἰς ὃ must be taken together, without any intervening stop. This accounts for the article τό. The exactly parallel place is Tit_1:1, Tit_1:2, as a close comparison of the two passages will show. A further proof of the identity of thought in the two passage's is the recurrence in both of the phrase, ἐπιγνωσις ἀληθείας. A ransom (ἀντίλυτρον); here only in the New Testament, but it is used perhaps by Symmachus in Psa_48:9 (49., A.V.), where the LXX, have Γὴν τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ, following the reading רקַיְ, instead of רקַיֵ as in the Hebrew text. "What means a ransom? They were about to perish, but in their stead he gave his Son, and sent us as heralds to proclaim the cross" (Chrysostom). The equivalent word in the Gospels is ἀντάλλαγμα. Ἀντίλυτρον does ,at seem to differ materially in me, ulna from λύτρον, the common classical word for "ransom" (i.e. redemption money), and used by our Lord of his own life given as a ransom for many. It is the price given as an equivalent for setting free the prisoner, or sparing the forfeited life; λυτρόω (Luk_24:21, etc.), λύτρωσις (Luk_1:68, etc.), λυτρωτής (Act_7:35), ἀπολύτρωσις (Luk_21:28; Rom_3:24, and passim), have all the sense of "redeem," "redemption," and the like. In its own times. The notion of a time specially appointed for Christ's coming into the world is frequently dwelt upon in Scripture; e.g. Gal_4:4; Eph_1:10; Heb_1:2 (camp. Act_17:30, Act_17:31; 2Co_6:2). (See the same phrase, 1Ti_6:15.)
7Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
Jamieson-Fausset-Brown
7. Whereunto--For the giving of which testimony.
I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (1Ti 1:12).
preacher--literally, "herald" (1Co 1:21; 9:27; 15:11; 2Ti 1:11; Tit 1:3). He recurs to himself, as in 1Ti 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Ga 2:9; Ep 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (1Ti 2:1).
I speak the truth ... and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Ro 11:1; 2Co 11:13).
in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1Ti 2:4): the Gospel truth, the subject matter of the faith [Wiesinger].
7. Whereunto--For the giving of which testimony.
I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (1Ti 1:12).
preacher--literally, "herald" (1Co 1:21; 9:27; 15:11; 2Ti 1:11; Tit 1:3). He recurs to himself, as in 1Ti 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Ga 2:9; Ep 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (1Ti 2:1).
I speak the truth ... and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Ro 11:1; 2Co 11:13).
in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1Ti 2:4): the Gospel truth, the subject matter of the faith [Wiesinger].
The Pulpit Commentary
Was appointed for am ordained, A.V.; truth for truth in Christ, A.V. and T.R.; I lie for and lie, A.V.; truth for verity, A.V. I was appointed, etc. It is quite in St. Paul's manner thus to refer to his own apostolic mission (see Rom_1:5; Rom_11:13; Rom_15:16; 1Co_1:1, 1Co_1:17; 1Co_3:10; 2Co_5:18; Gal_1:1, etc.; Eph_3:2, Eph_3:8; and many other places). A preacher (κήρυξ; as in 2Ti_1:11). So Mar_16:15, "Preach the gospel" is Κηρύξατε τὸ εὐαγγέλιον; and in Mar_16:20, "They... preached everywhere" is 'Εκήρυξαν πανταχοῦ; and 2Ti_4:2, "Preach the word" is Κήρυξον τὸν λόγον; and generally it is the word rendered "preach." It combines the idea of authority in the preacher who is the authorized herald (Rom_10:15), and publicity for his message (Mat_10:27; Luk_12:3). I speak the truth, etc. The reason for this strong asseveration of his office as the apostle of the Gentiles is not at first sight apparent. But it was probably made in view of the antagonism of the Judaizing teachers referred to in 1Ti_1:3, 1Ti_1:19, 1Ti_1:20 (comp. Rom_11:13; Rom_15:15, Rom_15:16).
Was appointed for am ordained, A.V.; truth for truth in Christ, A.V. and T.R.; I lie for and lie, A.V.; truth for verity, A.V. I was appointed, etc. It is quite in St. Paul's manner thus to refer to his own apostolic mission (see Rom_1:5; Rom_11:13; Rom_15:16; 1Co_1:1, 1Co_1:17; 1Co_3:10; 2Co_5:18; Gal_1:1, etc.; Eph_3:2, Eph_3:8; and many other places). A preacher (κήρυξ; as in 2Ti_1:11). So Mar_16:15, "Preach the gospel" is Κηρύξατε τὸ εὐαγγέλιον; and in Mar_16:20, "They... preached everywhere" is 'Εκήρυξαν πανταχοῦ; and 2Ti_4:2, "Preach the word" is Κήρυξον τὸν λόγον; and generally it is the word rendered "preach." It combines the idea of authority in the preacher who is the authorized herald (Rom_10:15), and publicity for his message (Mat_10:27; Luk_12:3). I speak the truth, etc. The reason for this strong asseveration of his office as the apostle of the Gentiles is not at first sight apparent. But it was probably made in view of the antagonism of the Judaizing teachers referred to in 1Ti_1:3, 1Ti_1:19, 1Ti_1:20 (comp. Rom_11:13; Rom_15:15, Rom_15:16).
Instructions for Men and Women
8I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
Jamieson-Fausset-Brown
8. 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 (1Ti 2:9-12; 1Co 11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 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, Mt 18:20; Joh 4:21, 23.
lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1Ki 8:22; Psa 141:2). The Jews washed their hands before prayer (Psa 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Is 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 (Mt 5:23, 24; 6:15).
doubting--rather, "disputing," as the Greek is translated in Php 2:14. Such things hinder prayer (Lu 9:46; Ro 14:1; 1Pe 3:7). Bengel supports English Version (compare an instance, 2Ki 7:2; Mt 14:31; Mr 11:22-24; Jas 1:6).
8. 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 (1Ti 2:9-12; 1Co 11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 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, Mt 18:20; Joh 4:21, 23.
lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1Ki 8:22; Psa 141:2). The Jews washed their hands before prayer (Psa 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Is 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 (Mt 5:23, 24; 6:15).
doubting--rather, "disputing," as the Greek is translated in Php 2:14. Such things hinder prayer (Lu 9:46; Ro 14:1; 1Pe 3:7). Bengel supports English Version (compare an instance, 2Ki 7:2; Mt 14:31; Mr 11:22-24; Jas 1:6).
The Pulpit Commentary
Desire for will, A.V.; the men for men, A.V.; in every place for everywhere, A.V.; disputing for doubting, A.V. I desire, etc. He takes up the subject again which he had opened in 1Ti_2:1, but had somewhat digressed from in 1Ti_2:4-7, and gives further directions as to the persons who are to make the prayers spoken of in 1Ti_2:1, viz. men (τοὺς ἄνδρας), not women, as it follows more at large in 1Ti_2:9-15. The stress is clearly upon "men" (or, "the men"—it makes no difference); and there is no force in Alford's remark that in that case it would have been τοὺς ἄνδρας προσεύχεσθαι. The prayers had been already ordered in 1Ti_2:1; the additional detail, that they were to be offered by men, is now added. In every place; not, as Chrysostom thinks, in contrast to the Jewish worship, which was confined to the temple at Jerusalem, but merely meaning wherever a Christian congregation is assembled. Lifting up holy hands. Alford quotes Clem. Ram. 'To the Corinthians,' Eph_1:1-23. 1 Timothy 29: Προσέλθωμεν .. ἐν ὁσιότητι ψυχῆς ἁγνὰς καὶ ἀμιάντους χεῖρας αἴρουντες πρὸς αὐτόν (camp. Psa_26:6; Psa_28:2; Psa_43:1-5 :20; Psa_63:4; 2Ch_6:12, 2Ch_6:13). Without wrath. It appears from several passages in Chrysostom that the habit of praying angry prayers was not unknown in his day. "Do you pray against your brother? But your prayer is not against him, but against yourself. You provoke God by uttering those impious words, 'Show him the same;' 'So do to him;' 'Smite him;' 'Recompense him;' and much more to the same effect" ('Hom.' 6.). In 'Hom.' 8. his comment on this passage is: "Without bearing malice.... Let no one approach each God in enmity, or in an unsalable temper." And disputing (διαλογισμοῦ). The exact meaning of διαλογισμός is perhaps best seen in Luk_5:21, Luk_5:22, where both the verb and the substantive are used. The διαλογισμοὶ are carillings, questionings proceeding from a captious, unbelieving spirit. They are διαλογισμοὶ πονηροὶ (Mat_15:19). The word is always used in a bad sense in the New Testament. Forms of prayer were not yet established in the Church, but these cautious show the need of them.
Desire for will, A.V.; the men for men, A.V.; in every place for everywhere, A.V.; disputing for doubting, A.V. I desire, etc. He takes up the subject again which he had opened in 1Ti_2:1, but had somewhat digressed from in 1Ti_2:4-7, and gives further directions as to the persons who are to make the prayers spoken of in 1Ti_2:1, viz. men (τοὺς ἄνδρας), not women, as it follows more at large in 1Ti_2:9-15. The stress is clearly upon "men" (or, "the men"—it makes no difference); and there is no force in Alford's remark that in that case it would have been τοὺς ἄνδρας προσεύχεσθαι. The prayers had been already ordered in 1Ti_2:1; the additional detail, that they were to be offered by men, is now added. In every place; not, as Chrysostom thinks, in contrast to the Jewish worship, which was confined to the temple at Jerusalem, but merely meaning wherever a Christian congregation is assembled. Lifting up holy hands. Alford quotes Clem. Ram. 'To the Corinthians,' Eph_1:1-23. 1 Timothy 29: Προσέλθωμεν .. ἐν ὁσιότητι ψυχῆς ἁγνὰς καὶ ἀμιάντους χεῖρας αἴρουντες πρὸς αὐτόν (camp. Psa_26:6; Psa_28:2; Psa_43:1-5 :20; Psa_63:4; 2Ch_6:12, 2Ch_6:13). Without wrath. It appears from several passages in Chrysostom that the habit of praying angry prayers was not unknown in his day. "Do you pray against your brother? But your prayer is not against him, but against yourself. You provoke God by uttering those impious words, 'Show him the same;' 'So do to him;' 'Smite him;' 'Recompense him;' and much more to the same effect" ('Hom.' 6.). In 'Hom.' 8. his comment on this passage is: "Without bearing malice.... Let no one approach each God in enmity, or in an unsalable temper." And disputing (διαλογισμοῦ). The exact meaning of διαλογισμός is perhaps best seen in Luk_5:21, Luk_5:22, where both the verb and the substantive are used. The διαλογισμοὶ are carillings, questionings proceeding from a captious, unbelieving spirit. They are διαλογισμοὶ πονηροὶ (Mat_15:19). The word is always used in a bad sense in the New Testament. Forms of prayer were not yet established in the Church, but these cautious show the need of them.
9In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
Jamieson-Fausset-Brown
9-10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel--"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."
shamefacedness--Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1Ti 2:11, 12).
sobriety--"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with--Greek, "in."
braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).
9-10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel--"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."
shamefacedness--Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1Ti 2:11, 12).
sobriety--"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with--Greek, "in."
braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).
The Pulpit Commentary
In like manner for in like manner also, A.V. and T.R.; braided for broided, A.V.; and gold for or gold, A.V.; raiment for array, A.V. The apostle here passes on to the duties of women as members of the congregation, and he places first modesty of demeanor and dress, the contrary to these being likely to prove a hurt and a hindrance to their fellow-worshippers. Adorn themselves in modest apparel. This is obviously the true construction, κοσμεῖν depending upon βούλομαι. There is a little doubt as to the exact meaning of καταστολή here, the only place where it occurs in the New Testament. Alford argues strongly in favor of the meaning "apparel." But it may also mean "steadiness" or "quietness" of demeanor; and then the phrase will be exactly parallel to 1Pe_3:5, "The incorruptible apparel of a meek and quiet spirit." And the meaning will be, "Let Christian women adorn themselves with a decent and well-ordered quietness of demeanor, in strict accordance with [or, 'together with'] shame-fastness and sobriety [μετά, 'in strict accord with,' or 'together with'] not with braided hair," etc. A woman's true ornament is not the finery which sire gets from the milliner, but the chaste discretion which she has from the Spirit of God. Modest (κόσμιος); only found in the New Testament here and in 1Ti_3:2, where it is rendered" of good behavior" in the A.V., and "modest" in the margin, "orderly" in the R.V. It is common in classical Greek in the sense of "welt-ordered," "welt-behaved." Shamefastness (αἰδώς, bashfulness). So the edition of 1611; "shamefacedness" in the later editions is a corruption. Archbishop Trench compares "stead fast," "soothfast," "root fast," "master-fast," "footfast," "bedfast," with their substantives ('Synonyms of New Test.,' § 20.). Sobriety (σωφροσύνη, as in 1Ti_3:15, q.v.); soundness, health, purity, and integrity of mind. Ἁπὸ τοῦ σώας τὰς φρένας ἔχειν (Chrysostom, 'Ap. Trench.'). Braided hair (πλέγμασιν); found only here in the New Testament, but used in Aquila and Theodotion, instead of the πλεκείς or πλακείς of the LXX., in Isa_28:5, for הרָיפִץְ, a "diadem," or "twined garland." In classical Greek πλέγματα are anything twined, tendrils of the vine, wickerwork, chaplets, etc. The corresponding word in 1Pe_3:3 is ἐμπλοκὴ τριχῶν, "plaiting the hair." Costly raiment (ἱματισμῷ πολυτελεῖ). For ἱματισμὸς, comp. Luk_7:25; Luk_9:23; Act_20:33; Psa_45:10, LXX.; etc., which show tinct the word is used κατ ἐξοχήν of any splendid garment (Schleusuer). Πολυτελής, costly. St. Peter manifestly had this passage before him from the marked verbal coincidences, as well as close similarity of thought (ἐμπλοκή χρύσιον κόσμος ἱμάτιον, πολυτελής ἀγαθοποιοῦσαι (compared with δι ἔργων ἀγαθῶν), ἡσυχία ὑποταγή, (compared with ὑποτασσόμεναι), ἁγαίαι γυναῖκες κ.τ.λ. (compared with ἐπαγγελλόμεναις θεοσέβειαν). (See reference to St. Paul's Epistles in 2Pe_3:15.)
In like manner for in like manner also, A.V. and T.R.; braided for broided, A.V.; and gold for or gold, A.V.; raiment for array, A.V. The apostle here passes on to the duties of women as members of the congregation, and he places first modesty of demeanor and dress, the contrary to these being likely to prove a hurt and a hindrance to their fellow-worshippers. Adorn themselves in modest apparel. This is obviously the true construction, κοσμεῖν depending upon βούλομαι. There is a little doubt as to the exact meaning of καταστολή here, the only place where it occurs in the New Testament. Alford argues strongly in favor of the meaning "apparel." But it may also mean "steadiness" or "quietness" of demeanor; and then the phrase will be exactly parallel to 1Pe_3:5, "The incorruptible apparel of a meek and quiet spirit." And the meaning will be, "Let Christian women adorn themselves with a decent and well-ordered quietness of demeanor, in strict accordance with [or, 'together with'] shame-fastness and sobriety [μετά, 'in strict accord with,' or 'together with'] not with braided hair," etc. A woman's true ornament is not the finery which sire gets from the milliner, but the chaste discretion which she has from the Spirit of God. Modest (κόσμιος); only found in the New Testament here and in 1Ti_3:2, where it is rendered" of good behavior" in the A.V., and "modest" in the margin, "orderly" in the R.V. It is common in classical Greek in the sense of "welt-ordered," "welt-behaved." Shamefastness (αἰδώς, bashfulness). So the edition of 1611; "shamefacedness" in the later editions is a corruption. Archbishop Trench compares "stead fast," "soothfast," "root fast," "master-fast," "footfast," "bedfast," with their substantives ('Synonyms of New Test.,' § 20.). Sobriety (σωφροσύνη, as in 1Ti_3:15, q.v.); soundness, health, purity, and integrity of mind. Ἁπὸ τοῦ σώας τὰς φρένας ἔχειν (Chrysostom, 'Ap. Trench.'). Braided hair (πλέγμασιν); found only here in the New Testament, but used in Aquila and Theodotion, instead of the πλεκείς or πλακείς of the LXX., in Isa_28:5, for הרָיפִץְ, a "diadem," or "twined garland." In classical Greek πλέγματα are anything twined, tendrils of the vine, wickerwork, chaplets, etc. The corresponding word in 1Pe_3:3 is ἐμπλοκὴ τριχῶν, "plaiting the hair." Costly raiment (ἱματισμῷ πολυτελεῖ). For ἱματισμὸς, comp. Luk_7:25; Luk_9:23; Act_20:33; Psa_45:10, LXX.; etc., which show tinct the word is used κατ ἐξοχήν of any splendid garment (Schleusuer). Πολυτελής, costly. St. Peter manifestly had this passage before him from the marked verbal coincidences, as well as close similarity of thought (ἐμπλοκή χρύσιον κόσμος ἱμάτιον, πολυτελής ἀγαθοποιοῦσαι (compared with δι ἔργων ἀγαθῶν), ἡσυχία ὑποταγή, (compared with ὑποτασσόμεναι), ἁγαίαι γυναῖκες κ.τ.λ. (compared with ἐπαγγελλόμεναις θεοσέβειαν). (See reference to St. Paul's Epistles in 2Pe_3:15.)
10But (which becometh women professing godliness) with good works.
The Pulpit Commentary
Through for with, A.V. (The change from "with" to "through" is quite unnecessary, though more strictly accurate. "With" does equally well for ἐν and διά, the one applied to the ornaments and dress in or with which the woman adorns herself, the other to the good works by which she is adorned.) Professing godliness. In all ether passages in the New Testament where it occurs, ἐπαγγέλλεσθαι means "to promise," except in 1Ti_6:21, where, as here, it means "to profess," as it frequently does in classical Greek: Επαγγέλλεσθαι ἀρετήν σοφίαν, etc. Θεοσεβεία only occurs here in the New Testament; but it is used in the LXX. in Job_28:28; Gen_20:11; also in Xenophon. In Joh_9:31 we have Θεοσεβής, "a worshipper of God." Through good works. Compare the description of Dorcas (Act_9:36, Act_9:39). Ἔργα ἀγαθά mean especially acts of charity.
Through for with, A.V. (The change from "with" to "through" is quite unnecessary, though more strictly accurate. "With" does equally well for ἐν and διά, the one applied to the ornaments and dress in or with which the woman adorns herself, the other to the good works by which she is adorned.) Professing godliness. In all ether passages in the New Testament where it occurs, ἐπαγγέλλεσθαι means "to promise," except in 1Ti_6:21, where, as here, it means "to profess," as it frequently does in classical Greek: Επαγγέλλεσθαι ἀρετήν σοφίαν, etc. Θεοσεβεία only occurs here in the New Testament; but it is used in the LXX. in Job_28:28; Gen_20:11; also in Xenophon. In Joh_9:31 we have Θεοσεβής, "a worshipper of God." Through good works. Compare the description of Dorcas (Act_9:36, Act_9:39). Ἔργα ἀγαθά mean especially acts of charity.
11Let the woman learn in silence with all subjection.
Jamieson-Fausset-Brown
11. learn--not "teach" (1Ti 2:12; 1Co 14:34). She should not even put questions in the public assembly (1Co 14:35).
with all subjection--not "usurping authority" (1Ti 2:12). She might teach, but not in public (Ac 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Co 14:34) was in force.
11. learn--not "teach" (1Ti 2:12; 1Co 14:34). She should not even put questions in the public assembly (1Co 14:35).
with all subjection--not "usurping authority" (1Ti 2:12). She might teach, but not in public (Ac 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Co 14:34) was in force.
The Pulpit Commentary
A for the, A.V.; quietness for silence, A.V. Quietness is not so good a rendering as "silence," because the quietness here meant is silence, as appears clearly by the parallel direction in 1Co_14:34. So Act_22:2, παρέσχον ἡσουχίαν is properly rend red in the A.V., "They kept silence." And ἡσύχασαν (Luk_14:4 and Act_11:18) is read, red, both in the A.V. and the R.V., "They held their peace." With all subjection (ἐν πάσῃ ὑποταγῇ); as 1Ti_3:4. The words occur also in 2Co_9:13; Gal_2:5. But the verb ὑποτάσσομαι is very common in the sense of "being subject." It is used of the subjection of the wife to her husband (1Co_14:34; Eph_5:22; Col_3:18; Tit_2:5; 1Pe_3:1).
A for the, A.V.; quietness for silence, A.V. Quietness is not so good a rendering as "silence," because the quietness here meant is silence, as appears clearly by the parallel direction in 1Co_14:34. So Act_22:2, παρέσχον ἡσουχίαν is properly rend red in the A.V., "They kept silence." And ἡσύχασαν (Luk_14:4 and Act_11:18) is read, red, both in the A.V. and the R.V., "They held their peace." With all subjection (ἐν πάσῃ ὑποταγῇ); as 1Ti_3:4. The words occur also in 2Co_9:13; Gal_2:5. But the verb ὑποτάσσομαι is very common in the sense of "being subject." It is used of the subjection of the wife to her husband (1Co_14:34; Eph_5:22; Col_3:18; Tit_2:5; 1Pe_3:1).
12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
Jamieson-Fausset-Brown
12. usurp authority--"to lord it over the man" [Alford], literally, "to be an autocrat."
12. usurp authority--"to lord it over the man" [Alford], literally, "to be an autocrat."
The Pulpit Commentary
Permit for suffer, A.V.; have dominion for usurp authority, A.V.; a for the, A.V.; quietness for silence, A.V. Permit. Why "permit" is better than "suffer" it is difficult to see. Ἐπιτρέπειν is rendered "suffer" in the R.V. in Mat_8:21; Mat_19:8; Mar_10:4; Luk_9:59, etc. Quietness (see preceding note). The true type of the womanly attitude is that of Mary, who "sat at Jesus' feet, and heard his Word" (Luk_10:39).
Permit for suffer, A.V.; have dominion for usurp authority, A.V.; a for the, A.V.; quietness for silence, A.V. Permit. Why "permit" is better than "suffer" it is difficult to see. Ἐπιτρέπειν is rendered "suffer" in the R.V. in Mat_8:21; Mat_19:8; Mar_10:4; Luk_9:59, etc. Quietness (see preceding note). The true type of the womanly attitude is that of Mary, who "sat at Jesus' feet, and heard his Word" (Luk_10:39).
13For Adam was first formed, then Eve.
Jamieson-Fausset-Brown
13. For--reason of the precept; the original order of creation.
Adam ... first--before Eve, who was created for him (1Co 11:8, 9).
13. For--reason of the precept; the original order of creation.
Adam ... first--before Eve, who was created for him (1Co 11:8, 9).
The Pulpit Commentary
Was formed (ἐπλάσθη). The word used in the LXX. in Gen_2:7, Ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον κ.τ.λ., "The Lord God formed man out of the dust of the ground;" and in Gen_2:19 of the beasts of the field; whence the word πρωτόπλαστος (Wis. 7:1; 10:1), "first made;" "first formed," A.V. So in Rom_9:20 man is called τὸ πλάσμα, "the thing made;" and God is ὁ Πλάσας, "he that made it." "Plaster," "plastic," "protoplasm," are, of course, from the same root. (For the argument, see the very similar one in 1Co_11:8, 1Co_11:9.)
Was formed (ἐπλάσθη). The word used in the LXX. in Gen_2:7, Ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον κ.τ.λ., "The Lord God formed man out of the dust of the ground;" and in Gen_2:19 of the beasts of the field; whence the word πρωτόπλαστος (Wis. 7:1; 10:1), "first made;" "first formed," A.V. So in Rom_9:20 man is called τὸ πλάσμα, "the thing made;" and God is ὁ Πλάσας, "he that made it." "Plaster," "plastic," "protoplasm," are, of course, from the same root. (For the argument, see the very similar one in 1Co_11:8, 1Co_11:9.)
14And Adam was not deceived, but the woman being deceived was in the transgression.
Jamieson-Fausset-Brown
14. Adam was not deceived--as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto ... voice of ... wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pe 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Ge 3:14-19). In Ro 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1Ti 2:11, in Ge 3:16, woman's "subjection" is represented as the consequence of her being deceived.
being deceived--The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression--Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Ro 4:15).
14. Adam was not deceived--as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto ... voice of ... wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pe 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Ge 3:14-19). In Ro 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1Ti 2:11, in Ge 3:16, woman's "subjection" is represented as the consequence of her being deceived.
being deceived--The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression--Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Ro 4:15).
The Pulpit Commentary
Beguiled (twice) for deceived, A.V.; hath fallen into for was in the, A.V. Beguiled (ἠπατήθη). The same word as is used in Gen_3:13, "The serpent beguiled me;" ἠπάτησέ με, LXX.. Hath fallen into transgression. Fell (not hath fallen) is the right tense to use here in English, though the Greek perfect, it is true, contains the further idea of continuance in the fall, as in 1Co_9:22; 1Co_13:11; 1Th_2:1; 2Pe_2:20. So also Mat_1:22; Mat_19:8; Mat_21:4; Mat_25:6; Mar_5:33; Joh_1:3; 2Co_1:19; and elsewhere, γέγονε is best rendered by the past (not the perfect) tense. It has frequently the notion of transition into a certain condition (see Rom_6:5; Rom_7:13; 1Co_9:22; 1Co_13:11; 2Co_5:17; 2Co_12:11; Gal_4:16, etc.). Bishop Ellicott gives the passages in which γίγνομαι is followed, as here, by ἐν (Luk_22:44; Act_22:17; 2Co_3:7; 1Th_2:5), "denoting entrance into, and continuance in, any given state." As regards the apostle's statement, Adam was not beguiled, we must understand it as based merely upon the text in Genesis to which he refers, in which Eve (not Adam) says, ̔Ο ὄφις ἠπάτησε με, "The serpent beguiled me." Just as in Gal_3:16 he reasons from σπέρματι being in the singular number, and as the writer to the Heb_7:3 reasons from the silence of Gen_14:1-24. regarding the parentage of Melchizedek. Huther (in loc.) says that this mode of reasoning is peculiar to allegorical interpretation.
Beguiled (twice) for deceived, A.V.; hath fallen into for was in the, A.V. Beguiled (ἠπατήθη). The same word as is used in Gen_3:13, "The serpent beguiled me;" ἠπάτησέ με, LXX.. Hath fallen into transgression. Fell (not hath fallen) is the right tense to use here in English, though the Greek perfect, it is true, contains the further idea of continuance in the fall, as in 1Co_9:22; 1Co_13:11; 1Th_2:1; 2Pe_2:20. So also Mat_1:22; Mat_19:8; Mat_21:4; Mat_25:6; Mar_5:33; Joh_1:3; 2Co_1:19; and elsewhere, γέγονε is best rendered by the past (not the perfect) tense. It has frequently the notion of transition into a certain condition (see Rom_6:5; Rom_7:13; 1Co_9:22; 1Co_13:11; 2Co_5:17; 2Co_12:11; Gal_4:16, etc.). Bishop Ellicott gives the passages in which γίγνομαι is followed, as here, by ἐν (Luk_22:44; Act_22:17; 2Co_3:7; 1Th_2:5), "denoting entrance into, and continuance in, any given state." As regards the apostle's statement, Adam was not beguiled, we must understand it as based merely upon the text in Genesis to which he refers, in which Eve (not Adam) says, ̔Ο ὄφις ἠπάτησε με, "The serpent beguiled me." Just as in Gal_3:16 he reasons from σπέρματι being in the singular number, and as the writer to the Heb_7:3 reasons from the silence of Gen_14:1-24. regarding the parentage of Melchizedek. Huther (in loc.) says that this mode of reasoning is peculiar to allegorical interpretation.
15Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
Jamieson-Fausset-Brown
15. be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He ... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Ge 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11, 12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Ge 3:15, 16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.
if they, &c.--"if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."
faith and charity--the essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.
sobriety--"sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (Ac 21:9) was doubtless in private, not in public.
15. be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He ... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Ge 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11, 12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Ge 3:15, 16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.
if they, &c.--"if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."
faith and charity--the essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.
sobriety--"sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (Ac 21:9) was doubtless in private, not in public.
The Pulpit Commentary
But for notwithstanding, A.V.; through the child-bearing for in child-bearing, A.V.; love for charity, A.V.; sanctification for holiness, A.V. She shall be saved; i.e. the woman generically. The transition from the personal Eve to the generic woman is further marked by the transition from the singular to the plural, "if they continue," etc. The natural and simple explanation of the passage is that the special temporal punishment pronounced against the woman, immediately after her sin, "In sorrow shalt thou bring forth children" (Gen_3:16)—(to which St. Paul here evidently alludes)—and endured by all women ever since, was a set-off, so to speak, to the special guilt of Eve in yielding to the guile of the serpent; so that now the woman might attain salvation as well as the man (although she was not suffered to teach)if she continued in faith and charity. The child-bearing (τῆς τεκνογονίας); here only; but the verb τεκνογονέω, which occurs in 1Ti_5:14, is found (though very rarely) in classical Greek. The equivalent, both in the LXX. and in classical Greek, is τεκνοποιέω. The reference to the birth of Christ—the Seed of the woman—which some commentators Hammond, Peile, Wordsworth, Ellicott, etc.; not Bengel, Alford. or the German school generally) see here, is rather strained, and anyhow cannot be proved without an inspired interpreter. The stress which is laid by some of the above on the use of the definite article here has no justification (see e.g. 2Pe_1:5-7, where even the R.V. does not think of translating "the virtue," "the knowledge," "the temperance," etc.). Nor is the meaning of διά, which Alford and others press, "through," i.e. "in spite of," like διὰ πυρός in 1Co_3:15, at all probable from the context. Sanctification (ἀγιασμός; Rom_6:19; 1Th_4:3, etc.). Sobriety (σωφροσύνη); as in 1Co_3:9. It only occurs besides in Act_26:25.
But for notwithstanding, A.V.; through the child-bearing for in child-bearing, A.V.; love for charity, A.V.; sanctification for holiness, A.V. She shall be saved; i.e. the woman generically. The transition from the personal Eve to the generic woman is further marked by the transition from the singular to the plural, "if they continue," etc. The natural and simple explanation of the passage is that the special temporal punishment pronounced against the woman, immediately after her sin, "In sorrow shalt thou bring forth children" (Gen_3:16)—(to which St. Paul here evidently alludes)—and endured by all women ever since, was a set-off, so to speak, to the special guilt of Eve in yielding to the guile of the serpent; so that now the woman might attain salvation as well as the man (although she was not suffered to teach)if she continued in faith and charity. The child-bearing (τῆς τεκνογονίας); here only; but the verb τεκνογονέω, which occurs in 1Ti_5:14, is found (though very rarely) in classical Greek. The equivalent, both in the LXX. and in classical Greek, is τεκνοποιέω. The reference to the birth of Christ—the Seed of the woman—which some commentators Hammond, Peile, Wordsworth, Ellicott, etc.; not Bengel, Alford. or the German school generally) see here, is rather strained, and anyhow cannot be proved without an inspired interpreter. The stress which is laid by some of the above on the use of the definite article here has no justification (see e.g. 2Pe_1:5-7, where even the R.V. does not think of translating "the virtue," "the knowledge," "the temperance," etc.). Nor is the meaning of διά, which Alford and others press, "through," i.e. "in spite of," like διὰ πυρός in 1Co_3:15, at all probable from the context. Sanctification (ἀγιασμός; Rom_6:19; 1Th_4:3, etc.). Sobriety (σωφροσύνη); as in 1Co_3:9. It only occurs besides in Act_26:25.
THE HOLY BIBLE
1 Timothy
Chapter 2
Translated out of the original tongues, and with the former translations diligently compared and revised.
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