Exegetical and Hermeneutical Commentary of 1 Timothy 2:8

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

8 15. Common Prayer. The part to be taken in Public Worship by men and by women

8. I will therefore that men pray every where ] (1) the position of ‘pray’ shews the resumption of this subject as the main thought of the sentence, (2) the word used for ‘men’ and the article prefixed shew the contrast to women in 1Ti 2:9, (3) we have boulomai not thel: we may render therefore more accurately I desire then that prayer be made by the men in every place; ‘in every place’ where public prayer is made; for the limitation of ‘every’ by the surrounding circumstances of the passage, cf. Php 3:8.

lifting up holy hands ] For the exact force of ‘holy’ cf. note on ‘unholy,’ 1Ti 1:9. With outstretched arms and uplifted palms was the Oriental and Roman attitude; cf. ‘duplices tendens ad sidera palmas,’ Virg. Aen. 1. 93. ‘The folding together of the hands in prayer has been shewn to be of Indo-Germanic origin.’ Ellicott.

without wrath and doubting ] It is a very even question of authority whether we should read the singular or plural, ‘doubting’ or ‘doubtings.’

It is also a very even question of usage whether we understand ‘inward disputings,’ that is, ‘doubtings’ or ‘outward disputations’; the former is the commoner meaning in N.T., cf. Luk 24:38: but the latter is clearly found, Php 2:14, and the verb, Mar 8:16, &c. Perhaps, as a preparation for prayer, to have faith, as well as charity, enjoined, gives the greater point: compare the preparation required for our Chief Act of Prayer ‘To examine themselves, whether they have a lively faith in God’s mercy and be in charity with all men.’ Prayer-Book Catechism, s. fin.

Fuente: The Cambridge Bible for Schools and Colleges

I will therefore – The Greek word here ( boulomai) is different from the word rendered will – thelo – in 1Ti 2:4. The distinction is, that the word there used – thelo – denotes an active volition or purpose; the word here used – boulomai – a mere passive desire, propensity, willingness. Robinsons Lexicon The meaning here is, it is my will – expressing his wish in the case, or giving direction – though using a milder word than that which is commonly employed to denote an act of will.

That men pray everywhere – Not merely in the temple, or in other sacred places, but in all places. The Jews supposed that there was special efficacy in prayers offered at the temple in Jerusalem; the pagan also had the same view in regard to their temples – for both seemed to suppose that they came nearer to God by approaching his sacred abode. Christianity teaches that God may be worshipped in any place, and that we are at all times equally near him; see the Joh 4:20-24 notes; Act 17:25 note. The direction here given that men should pray, in contradistinction from the duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere; compare 1Ti 2:11-12.

Lifting up holy hands – To lift up the hands denotes supplication, as it was a common attitude of prayer to spread abroad the hands toward heaven; compare Psa 68:31; Exo 9:29, Exo 9:33; 1Ki 8:22; 2Ch 6:12-13; Isa 1:15; see also Horace Odes, iii. 23. 1; Ovid, M. 9:701; Livy, v. 21; Seneca, Eph. 21. Holy hands here, mean hands that are not defiled by sin, and that have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner.

Without wrath – That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger toward others; the suppliant should be at peace with all people. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by anyone else. Nothing could be more true, beautiful, and graphic. Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defense, displeasure, or revenge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the band, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in.

Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upward, and singing as he rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconsistent, descending more at every breath of the tempest than it could recover by the libration and frequent weighing of his wings, until the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel. The Return of Prayers, Works, vol. i. 638. Ed. Lond. 1835.

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

Fuente: Albert Barnes’ Notes on the Bible

1Ti 2:8

Pray everywhere.

Prayer

I. Let us consider THE SUBJECT OF ATTENTION. This is prayer. And what is prayer? Prayer is the breathing of desire towards God. Words are not essential to it. As words may be used without the heart, so the heart may be engaged where words are wanting. Words are not always necessary to inform a fellow-creature, and they are never necessary to inform God, who searcheth the heart, and knoweth what is in the mind. What interesting looks will the hunger of the beggar at the door display! How is it in the family? You have several children: the first can come and ask for what he wants in proper language, and the second can only ask in broken terms, but here is a third who cannot speak at all: but he can point, he can look, and stretch out his little hand; he can cry, and shall he plead in vain? No! no! says the mother, refuse him? his dimpled cheeks, his speaking eye, his big round tears, plead for him. Refuse him? Further, we notice the kinds of prayer. Prayer may be considered as public. There is also domestic prayer, by which we mean the prayer that is offered every morning and every evening at the family altar. Mr. Henry observes, A house without this has no roof. Prayer may be considered as private. When thou prayest, enter into thy closet, and shut thy door, and pray to thy Father which seeth in secret, and thy Father which seeth in secret shall reward thee openly. Prayer may be considered as ejaculatory, a darting up of the mind to God, as the word signifies. This may be done at any time, and under any circumstance. Nehemiah was the kings cup-bearer, and while he was in the room attending upon his office, he prayed to the God of heaven.

II. Observe the injunction. I will that men pray everywhere, lifting up holy hands, without wrath and doubting.

III. Where it is to be offered. Everywhere. Now, this is opposed to restriction or respect. Let us see what we can make of it in either of these views. You remember the Assyrians thought that the God of Israel was the God of the hills, and not of the valleys. And when Balaam was baffled in one of his endeavours to curse Israel, he went to another place to see if he could be more prosperous, and to try if he could curse them from thence. You see how the devotions of the heathens always depended upon times, and places, or pilgrimages. Among the Jews, who were for a time under a Theocracy, God chose a place where He might reside, and where were the symbols of His presence, and there all the males resorted thrice in the year; but even then God said to Moses, In all places where I record My name, I will come unto thee and bless thee. What think you of those sons and daughters of superstition and bigotry who would confine God to particular places and stations? Where was Jacob when he said, This is none other than the house of God and the gate of heaven? Where did Paul take leave of his friends? He kneeled down on the seashore. Where did the Saviour pray? He went out into a private place, He went into a desert place, He went up into a mountain to pray. When Jones, a famous Welsh preacher, was commanded to appear before the Bishop of St. Davids, the bishop said to him, I must insist upon it that you never preach upon unconsecrated ground. My lord, said he, I never do; I never did; for the earth is the Lords and the fulness thereof; and when Immanuel came down to set His foot upon our earth, the whole was sanctified by it. God is no more a respecter of places than of persons. This should also encourage you when you are under disadvantageous circumstances. For instance, if you are called to assemble in a very poor place, or in a very small place, He Himself hath said, Where two or three are gathered together in My name–let it be where it will–there am I in the midst of them. But now, further, as men may pray everywhere, so they ought to pray everywhere. The injunction not only allows, but enjoins, universal prayer. The duty is more opposed to neglect than even restriction. Men should pray everywhere, because they may die everywhere. They have died in all places: they have died in a bath, they have died in a tavern, they have died upon the road, they have died in the temple of God. You are therefore to pray everywhere. But what are we to say of those who, instead of praying everywhere, pray nowhere?

IV. Let us notice How this duty is to be discharged. It is to be offered up under three attributes.

1. The first implies purity, lifting up holy hands. Solomon says, The prayer of the wicked is an abomination to the Lord. David says, If I regard iniquity in my heart, the Lord will not hear me. You have heard the Dutch proverb, Sinning will make a man leave off praying, or praying will make a man leave off sinning. These will not do well together, therefore they must be separated. It would be better for a man to neglect his benefactor than to call at his house to spit in his face, or to smite him on the cheek. James says, Can a fountain bring forth at the same place sweet water and bitter?

2. The second attribute is kindness. This is expressed by the opposite extreme. Without wrath. There are those whose lives may be far from egregious vices, but whose tempers do not partake of the meekness and gentleness of Christ; they bring their rancorous spirit into their worship, and think to appease the anger of God for their uncharitableness by offering it up on the altar of devotion. He that dwelleth in love, dwelleth in God, and God in him.

3. The third attribute is confidence. This is expressed negatively: I will that men pray everywhere, not only without wrath, but without doubting. Our Lord says in the Gospel by St. Matthew, Whatsoever ye shall ask in prayer believing, ye shall receive. This confidence includes a persuasion in the lawfulness of the things we pray for. Then it takes in confidence in the power of God. Believe ye that I am able to do this? This confidence takes in the disposition of God towards you; you are not only to believe that He is, but that He is a rewarder of them that diligently seek Him. Especially you must have confidence in the mediation of Christ. (W. Jay.)

A Scripture description of prayer

I. The employment which is here commended.

1. That prayer must be addressed exclusively to God. This grand truth is introduced, and ought to be solemnly and uniformly affirmed, in direct contradiction to those mistaken propensities and systems by which men have addressed invocations to idols–mere imaginary beings, or beings really existing but created and inferior.

2. Prayer must be offered to God through the Lord Jesus Christ. It is an established and a cardinal principle in all revealed religion that man as a guilty sinner can have no access to God but through a Mediator–One whose merits, as having offered a sacrifice for sin, must be alleged as constituting a satisfactory ground for favour and acceptance.

3. Prayer offered to God through the Lord Jesus Christ must be presented by all mankind. The statement of our text is, that men are to pray everywhere; wherever men exist, men are to pray. The universal call to prayer arises from the fact that men are universally in precisely the same relationship to God. They are everywhere characterized by the same guilt, the same wants, the same responsibility.

II. The spirit with which this employment is to be inseparably associated. I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.

1. First the apostle recommends importunity. Importunity is symbolized by the figure of the lifting up of hands–an attitude which was practised in prayer in ancient times, as externally indicating the place from whence man expected blessing, even heaven the dwelling-place of God, and the spirit with which they desired to receive blessing, laying hold (as it were) by eagerness and by strength of what they desired to receive from Him. Who, for example, can pray for pardon, for sanctification, for knowledge, for love, for protection, for comfort, for victory over death and hell, and for the final enjoyment of a happy immortality in heaven–without importunity? It is palpable that coldness to a rightly regulated mind must be utterly and finally impracticable.

2. But again; the expressions of the apostle, when they recommend importunity, also recommend purity. Lifting up holy hands–these expressions, or the epithets with which the expressions we have noticed already are connected, referring to a custom, frequent or universal among the Jews as well as other Oriental nations, of carefully washing the hands before they engaged in the performance of any act of devotion, this being intended to be the sign and symbol of moral rectitude and of the preparation of the heart. Hence it is that in the Old Testament Scriptures you find a connection established between the cleanness of the hands and the purification or holiness of the heart. For instance, in the Book of Job we have this statement–The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger–there being of course an identification between the two expressions. In the twenty-fourth Psalm David inquires thus–Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands and a pure heart. This being the import of the expression, we might refer it to the state, which must be rendered judicially pure or holy by the imputation of Christs righteousness, dependence on whom we have already advocated and required; but we must especially regard it as referring to the heart, which must undergo the sanctifying influence of the Holy Spirit, so as to be morally conformed to the character and the law of God. In all ages, God demands to be worshipped in the beauties of holiness.

3. The apostle also recommends benevolence. I will that men pray everywhere, lifting up holy hands, without wrath. The expression wrath of course must be regarded as having respect to other men; we are to be careful against indulging towards them resentment or dislike, arising from whatever source, and we are to cultivate towards them the spirit of benevolence and of good-will, these prompting on their behalf intercession for their interests before the throne and in the presence of God. The apostle well knew that there is a great disposition to the indulgence of selfishness in prayer; and hence it was that he bore in the present instance his solemn protest against it.

4. The apostle at the same time recommends faith. I will that men pray everywhere, lifting up holy hands, without wrath and doubting; the term doubting is placed as the converse of faith. Faith in regard to the exercise of prayer, must not merely have respect to the Lord Jesus Christ, as the Mediator through whom prayer is to be presented, but must have respect to the entire testimony of God regarding prayer–in its mode, matter, and results. There may perhaps be stated certain limitations to the exercise of faith, as connected with the employment of prayer. Those limitations may justly have respect to the desires we are accustomed to present before the Divine footstool, for the impartation of what we deem temporal blessings.

III. The reasons by which this employment in this spirit may especially be enforced.

1. First, this employment in this spirit is directly commanded by God.

2. Again; this employment in this spirit is connected with numerous and invaluable blessings. Is it not associated with blessing to ourselves, and have we not been distinctly informed that the great instrument of the continuance of spiritual blessings to us, when converted by Divine grace, has been the agency of prayer?

3. And then it must be observed that the neglect of this employment in this spirit is attended and succeeded by numerous and by fatal evils. No man is a converted man who does not pray. No man can be a happy man who does not pray. No man can possess the slightest indication of the spiritual favour of God who does not pray. (J. Parsons.)

Prayer without anger

Anger, says he, is a short madness, and an eternal enemy to discourse and a fair conversation: it is a fever in the heart, and a calenture in the head, and a sword in the hand, and a fury all over and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirits, the stillness of our thoughts, the evenness of recollection, the rest of our cares, and the calm of our temper; prayer is the issue of a quiet mind, of untroubled thoughts: it is the daughter of charity and the sister of meekness: and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in. For so have I seen a lark rising from his bed of grass, and soaring upwards, and singing as he rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, till the little creature was forced to sit down and pant, and stay till the storm was over: and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel. (Jeremy Taylor.)

Praying everywhere

Forty years ago, Audubon, the distinguished American naturalist, was pursuing his vocation in a wild, remote, and, as he believed, perfectly uninhabited district of Labrador. Rising up from the bare ground after a cold nights rest he beheld, on one of the granite rocks which strew that desolate plain, the form of a man accurately outlined against the dawn, his head raised to heaven, his hands clasped and beseeching. Before this rapt and imploring figure stood a small monument of unhewn stones supporting a wooden cross. The only dweller on that inhospitable shore had come out from his hut to the open air, that without barrier or hindrance his solitary supplication might go up directly unto Him who does not dwell in the temples that are made with hands.

Wrath and prayer

Prayer is represented in the gospel as a holy and solemn act, which we cannot surround with too many safeguards, in order to prevent anything of a profane and worldly nature from interfering with the reverential freedom of this con verse between the creature and its Creator. Prayer prepares for acts of self-denial, courage, and charity, and these in their turn prepare for prayer, No one should be surprised at this double relation between prayer and life. Is it not natural that we should retire to be with God, that we may renew our sense of His presence, draw on the treasures of light and strength which He opens to every heart that implores Him, and afterwards return to active life, better provided with love and wisdom? On the other hand, is it not natural that we should prepare by purity of conduct to lift up pure hands to God, and carefully keep aloof from everything that might render this important and necessary act either difficult, or formidable, or useless? The words introduced at the end of the verse so unexpectedly, and which we believe, for a moment, excite surprise in every reader these words, without wrath and doubting, contain a very marked and impressive allusion to the circumstances in which Christians were then placed. The question is anew brought before you at every new attack of your enemies; in other words, every new attack will necessarily tempt you to wrath and disputation as you are men, if it do not urge you to prayer as you are Christians. You cannot escape from wrath except by prayer, nor from hatred except by love; and not to be a murderer, since hatred is murder, you must as much as in you lies give life to him to whom you wished to give death. At least it is necessary to ask it for him, it is necessary by your prayers to beget him to a new existence; it is necessary in all cases, while praying for him, to exert yourselves in loving him. It is necessary that wrath and disputation be extinguished and die away in prayer. Two classes of men may excite in us wrath and disputation. The former are the enemies of our persons, those who, from interest, envy, or revenge, are opposed to our happiness, and more generally all those who have done us wrong, or against whom we have ground of complaint. The latter are those who become our enemies from the opposition of their views and opinions to ours, or the opposition of their conduct to our wishes. Both are to us occasions of wrath and disputation. The gospel requires that they be to us occasions of prayer. In regard to the former, I mean our personal enemies, I might simply observe that God does not know them as our enemies. God does not enter into our passions, or espouse our resentments. He sanctions and approves all the relations which He has Himself created, those of parent and child, husband and wife, sovereign and subject. But the impious relation of enemy to enemy is entirely our work, or rather the work of the devil. God knows it only to denounce it. Besides, in His eye the whole body of mankind are only men, and some in the relation which they stand to each other, only brethren. You would wish to pray for your friends alone; but this very prayer is forbidden, and remains impossible, if you do not extend it to your enemies. And if you persist in excluding them from your prayers, be assured that God will not even accept those which you offer to Him in behalf of the persons whom you love. Your supplications will be rejected; the smoke of your offering will fall back upon your offering; your desires will not reach that paternal heart which is ever open. Not only ought we to pray for our enemies, although they be our enemies; but we ought to pray for them because they are our enemies. As soon as they again become to us like the rest of mankind another distinction takes place, and a new right arises in their favour. They are confounded for a moment with all our other fellows, in order afterwards to stand forth from the general mass as privileged beings, with a special title to our prayers. When we meet with an opposition which frets and irritates us, Christian prudence counsels us to pray that the temptation may be removed; and, in particular, that our self-love and injured feelings may not weaken our love for our neighbour. But this prudence, if it counsels nothing further, is not prudent enough. If the same feeling which disposes us to pray does not dispose us to pray for our enemies or opponents, it is difficult to believe that it is a movement of charity. Charity cannot be thus arrested. Its nature is to overcome evil with good, and this means not merely that it does not render evil for evil, but that in return for evil it renders good. It would not be charity if it did less. Its first step overleaps the imaginary limit which it does not even see or know. It does not restrict itself to not hating; it loves. It would not do enough if it did not do more than enough. Can we renew our hatred for one for whom we have prayed? Does not every desire, every request which we send up to God for him endear him to us the more? Does not each prayer set him more beyond the reach of our passions? No; not till then is the work of mercy accomplished. We have no evidence of having pardoned an enemy until we have prayed for him. For to allege the gravity, the extent of the offence which we have received, has no plausibility. If we have brought ourselves to pardon him who has committed it, we might surely bring ourselves to pray for him; and if we cannot pray for him we have not pardoned him. An offence! But think well of it; can we really be offended? The term is too lofty, too grand for us. The offence may have grated very painfully on our feelings, or thwarted our interests, but it has gone no farther. Whatever injustice may have been done us, whatever cause we may have to complain, that is not the real evil. What evil absolutely is there in having our faith tried and our patience exercised? Because our fortune has been curtailed, our reputation compromised, our affections thwarted, does the world go on less regularly than it did? Not at all. The evil, the only real evil is the sin of that soul, the infraction of the eternal law, the violence offered to Divine order; and if any other evil is to be added to this, it will be by our murmurings, since the effect of them will be to make two sinners in place of one. Do you then seek a reason for refusing your intercession, and consequently your pardon to your adversaries? I have found one, and it is a fit ground for resentment: God your Father was insulted in the insult which you experienced. But show me, pray, the extraordinary man who, quite ready to pardon on his own account, cannot resolve to pardon on Gods account! It may belong to God to be angry with them; us it becomes only to pity them, and pity them the more, the more grievously God has been offended. But alas! instead of seeing in the injury which we have received only an injury done to God, we insolently appropriate to ourselves the offence of which He alone is the object. In what hurts Him we feel ourselves offended, and consequently become angry, instead of being grieved. It will be well if, instead of praying, we have not cursed! Contrast the ordinary fruits of wrath and debate with these results of prayer. In yielding to the former, not only do you place yourself in opposition to the holy law of God, but you destroy the peace of your life and the peace of your soul; you aggravate the evils of a situation already deplorable; you kindle up hatred in the heart of your enemy; you render reconciliation on his part, as well as on yours, always more difficult; you run from sin to sin in order to lull your pride, and this pride gives you only a bitter, poisoned, and criminal enjoyment. How much better, then, is prayer than wrath and strife! But personal enemies are not the only ones who are to us the occasion of wrath and strife. The class of enemies, as we have already said, includes all those whose opinions, views, and conduct are in opposition to our interests or our principles. How little does the impatience which they excite differ from hatred! With regard to such enemies, our usual method is to hate in silence if we feel ourselves weak, or to dispute obstinately if we believe ourselves strong. The gospel proposes another method. It approves neither of hatred nor strife. Zeal, courage, perseverance, indignation itself, must all be pervaded with charity, or rather, proceed from charity. Indignation and prayer must spring from a common source; the former from love to God, the latter from love to men, and consequently both from love. How widely different is this conduct from that which is commonly pursued in the world! Let Government commit an error, it is greedily laid hold of and bitterly commented on; and this is all that is done. Let a religious teacher profess a system which is judged dangerous; his minutest expressions are laid hold of, and isolated so as to distort their meaning; his life is boldly explained by his opinions, or his opinions by his life, and there the matter rests. To pray, to entreat the Lord to shed His enlightening Spirit on this government, on that teacher, on that individual; to wrestle for them in presence of the Divine mercy, ah! this is what is seldom thought of. Ah! the Divine Intercessor must have fully established His abode in the soul before the spirit of intercession can dwell there! How difficult is it for the old leaven to lose its sourness! What seeds of hatred, what homicidal germs are in the heart which has received Jesus Christ! How much of Cain still remains in this pretended Abel! And what avails it to believe much if we love little, or to believe if we do not love? And truly, what have we believed, in whom have we believed, if we do not love? (A. Vinet, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 8. I will therefore] Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his , I will, is equal to I command.

That men pray] That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See note on 1Tim 2:1, the subject of which is here resumed.

Everywhere] In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God’s dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labour. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen.

Lifting up holy hands] It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term , from to lift up, and , upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls’ behalf, expecting salvation through his meritorious death alone.

Without wrath] Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offences.

The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life.

And doubting.] or , as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I will therefore that men pray every where; this is one precept that I give thee in charge as to the management of the affairs of the church, that wherever men meet together to worship God, whether in houses built for that purpose, or in more common houses, or any other place, (for the time is now come when there is no special command for one place more than another, no special promise made to mens prayers in one place more than another, as there was to and concerning the temple of old, Joh 4:21), they should pray, either ministering to others in the duty of prayer, or joining with him who doth so minister.

Lifting up holy hands; but let them take heed how they pray, for God heareth not sinners, Joh 9:31; let them therefore lift up holy hands, not regarding iniquity in their hearts.

Without wrath; and let them take heed of carrying malice, or inveterate anger, in their hearts when they go to God in prayer, for they must pray, Father: forgive us our trespasses, as we forgive them that trespass against us; and, Mat 6:15; If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. And doubting; and let them also take heed of doubting in prayer of the goodness, truth, or power of God to fulfil his wishes; but, Jam 1:6,7, let them ask in faith, nothing wavering. For let not that man think that he shall receive any thing of the Lord.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. I willThe activewish, or desire, is meant.

that menrather asGreek, “that the men,” as distinguished from”the women,” to whom he has something different to say fromwhat he said to the men (1Ti 2:9-12;1Co 11:14; 1Co 11:15;1Co 14:34; 1Co 14:35).The emphasis, however, is not on this, but on the precept ofpraying, resumed from 1Ti2:1.

everywhereGreek,“in every place,” namely, of public prayer. Fulfilling Mal1:11, “In every place . . . from the rising of thesun even unto the going down of the same . . . incense shall beoffered unto My name”; and Jesus’ words, Mat 18:20;Joh 4:21; Joh 4:23.

lifting up holy handsTheearly Christians turned up their palms towards heaven, as thosecraving help do. So also Solomon (1Ki 8:22;Psa 141:2). The Jews washed theirhands before prayer (Ps 26:6).Paul figuratively (compare Job 17:9;Jas 4:8) uses language alludingto this custom here: so Isa 1:15;Isa 1:16. The Greek for”holy” means hands which have committed no impiety,and observed every sacred duty. This (or at least the contritedesire to be so) is a needful qualification for effectual prayer(Psa 24:3; Psa 24:4).

without wrathputtingit away (Mat 5:23; Mat 5:24;Mat 6:15).

doubtingrather,”disputing,” as the Greek is translated in Php2:14. Such things hinder prayer (Luk 9:46;Rom 14:1; 1Pe 3:7).BENGEL supports EnglishVersion (compare an instance, 2Ki 7:2;Mat 14:31; Mar 11:22-24;Jas 1:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I will therefore that men pray everywhere,…. In this declaration of the apostle’s will concerning prayer, he only takes notice of “men”; not but that it is both the duty and privilege of women, as well as men, to pray in their houses and closets; but because he is speaking of public prayer in the church, which only belongs to men, he speaks only of them; and his will is, that prayer should be performed by them everywhere, or in any place, in any part of the world where they lived. Now was the prophecy in Mal 1:11 fulfilled, and now was the time come our Lord refers to, Joh 4:21. This seems to be said in opposition to a Jewish notion, that the temple at Jerusalem was the only place for prayer, and that prayer made elsewhere ought to be directed towards that. The Jews say b, that

“there is no way for the prayer of the nations of the world to ascend, seeing the gates of heaven are only opened in the land of Israel.–And again, that the prayers without the land have no way to go up before the Lord, but the Israelites send them without the land opposite Jerusalem; and when they come to Jerusalem, from thence they remove and ascend above.–No prayer ascends above from that place in which it is made, till it come to the land of Israel, and from thence to Jerusalem, and from thence to the sanctuary, and then it ascends above.”

They have also many rules concerning places of private prayer, as that care should be taken that it be not in a place where there is any filth; or any bad scent c.

Lifting up holy hands; lifting up of hands was a prayer gesture among the Heathens d, and so it was among the Jews e. R. Simeon lift up his hands in prayer to the blessed God, and prayed his prayer. Yea, they f say,

“it is forbidden a man to lift up his hands above, except in prayer, and in blessings to his Lord, and supplications, as it is said, Ge 14:22 which is interpreted of lifting up of hands in prayer.”

And this was an emblem of the elevation of the heart in prayer to God, without which the former would be of little avail. It is an observation of the Jews g, we have found prayer without lifting up of hands, but we never found lifting up of hands without prayer. And these hands must be holy and pure; there must be purity of heart, and cleanness of hands, or a freedom from any governing sin, which renders prayer unacceptable unto God; see Isa 1:15. The apostle alludes to a custom of the Jews, who always used to wash their hands before prayer;

“Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.” (Judith 12:7,8)

So it is said h of the Septuagint interpreters, that after the Jewish manner they washed their hands and prayed. The account Maimonides gives i, is this:

“cleanness of hands, how is it done? a man must wash his hands up to the elbow, and after that pray; if a man is on a journey, and the time of prayer is come, and he has no water, if there is between him and water four miles, which are eight thousand cubits, he may go to the place of water, and wash, and after that pray. If there is between him more than that, he may rub his hands, and pray. But if the place of water is behind him, he is not obliged to go back but a mile; but if he has passed from the water more than that, he is not obliged to return, but he rubs his hands and prays; they do not make clean for prayer but the hands only, in the rest of prayers, except the morning prayer; but before the morning prayer a man washes his face, his hands and feet, and after that prays.”

But, alas! what does all this washing signify? Unless, as Philo the Jew k, expresses it, a man lifts up pure, and, as one may say, virgin hands, to heaven, and so prays.

Without wrath and doubting; or reasoning, or disputation in a contentious way: the former of these, some think, has reference to “murmuring”, as the Ethiopic version renders it, impatience and complaint against God in prayer, and the other to doubt and diffidence about being heard, and having the petitions answered; for prayer ought to be with praise to God, and faith in him: or rather “wrath” may intend an angry and unforgiving temper towards men, with whom prayer is made, which is very unbecoming; see Mt 5:23 and both that and doubting, or disputation, may have regard to those heats and contentions that were between the Jews and Gentiles, which the apostle would have laid aside, and they join together in prayer, and in other parts of public worship, in love and peace. Maimonides l says,

“men may not stand praying, either with laughter, or with levity, nor with confabulation, “nor with contention, nor with anger”, but with the words of the law.”

And it is a saving of R. Chanina,

“in a day of “wrath”, a man may not pray m.”

b Shaare Ors, fol. 24. 2, 3. c Maimon. Hilchot Tephilla, c. 4. sect. 8, 9. d Apuleius de Mundo, p. 276. e Zohar in Exod. fol 4. 2. f lb. in Numb. fol. 79. 1. g T. Hieros. Taaniot, fol. 67. 2. h Arist. Hist. 70. p. 98. i Hilch. Tephilla, c. 4. sect. 2, 3. k De Charitate, p. 698. Vid. ib. de Victim. Offerent. p. 848. l Hilch. Tephilla, c. 4. sect. 18. m T. Bab. Erubin, fol. 65. 1.

Fuente: John Gill’s Exposition of the Entire Bible

I desire (). So Php 1:12.

The men ( ). Accusative of general reference with the infinitive . The men in contrast to “women” () in 9. It is public worship, of course, and “in every place” ( ) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now.

Lifting up holy hands ( ). Standing to pray. Note also used as feminine (so in Plato) with instead of . The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Lu 24:50. Adverb in 1Th 2:10 and in Eph 4:24.

Without wrath and disputing ( ). See Php 2:14.

Fuente: Robertson’s Word Pictures in the New Testament

I will [] . Better, I desire. See on Mt 1:9, and comp. Phi 1:12. Paul ‘s word is qelw I will. See Rom 16:19; 1Co 7:32; 1Co 10:20; 1Co 14:5, 19, etc.

Everywhere [ ] . Lit. in every place. Wherever Christian congregations assemble. Not every place indiscriminately.

Lifting up holy hands [ ] . The phrase is unique in N. T. o LXX Among Orientals the lifting up of the hands accompanied taking an oath, blessing, and prayer. The custom passed over into the primitive church, as may be seen from the mural paintings in the catacombs. See Clement, Ad Corinth. xxix, which may possibly be a reminiscence of this passage. The verb ejpairein to raise, twice in Paul, 2Co 10:5; 2Co 11:20; but often in Luke. Osiouv holy, o P. See on Luk 1:75.

Without wrath and doubting [ ] . The combination only here. Orgh is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Eph 4:31; Col 3:8. Dialogismov in N. T. habitually in the plural, as here. The only exception is Luk 9:46, 47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Phi 2:14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God ‘s character and dealings, or of the character and behavior of those for whom prayer is offered.

Fuente: Vincent’s Word Studies in the New Testament

1) “I will therefore that men pray every where,” (boulomai oun proseuchesthai tous andras en panti topo) “I express my wish therefore that men (mature males) pray in every locality.” The term “boulomai” expresses a practical direction from Paul without the divine force of “thelo.” Rather than exclude women from any audible public prayer, this seems to be a practical injunction for men to offer public prayers in all localities their duties lead them; not merely in public worship, but also on sea or land or in the field, away from home.

2) “Lifting up holy hands,” (epairontas hosious cheiras) “Lifting up holy hands.” This uplifting of hands in prayer was an ancient custom of acknowledging “God on High, ” 1Ki 8:22; Isa 1:15; Psa 28:2. These hands must be holy hands to be hands of availing and answered prayer. Jas 4:8; Jas 5:16.

3) “Without wrath and doubting.” (choris orges kai dialogismou) “Apart from wrath and doubting.” This indicates two negative conditions for answered prayer; -1) freedom from irritation or an old grudge toward a fellowman, and -2) confidence toward God. Mat 6:14-15; Mar 11:25; Jas 1:6; Luk 12:29; 1Jn 5:14.

Fuente: Garner-Howes Baptist Commentary

8 I wish therefore that men may pray This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive “the Spirit of adoption,” (37) in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at Rom 15:9, he proves the calling of the Gentiles by these passages.

“

Let the Gentiles rejoice with his people.” (Psa 67:5.)

Again,

“

All ye Gentiles, praise God.’, (Psa 117:1.)

Again,

“

I will confess to thee among the Gentiles.” (Psa 18:49.)

The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith.

In every place This expression is of the same import as in the beginning of the First Epistle to the Corinthians,

“

with all that in every place call on the name of Jesus Christ our Lord,” (1Co 1:2,)

so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (Mal 1:11.)

Lifting up pure hands As if he had said, “Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for “pure hands” are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up “bloody hands,” when he attacks their cruelty. (Isa 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning, (38) they bear testimony against themselves.

Without wrath Some explain this to mean a burst of indignation, when the conscience fights with itself, and, so to speak, quarrels with God which usually happens when adversity presses heavily upon us; for then we are displeased that God does not send us immediate assistance, and are agitated by impatience. Faith is also shaken by various assaults; for, in consequence of his assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes us to be saved, and things of that nature.

They who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy feelings both towards God and towards men; because there is nothing that tends more to hinder pure calling on God than quarrels and strife. On this account Christ enjoins, that if any man be at variance with his brother, he shall go and be reconciled to him before offering his gift on the altar.

For my part, I acknowledge that both of these views are just; but when I take into consideration the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of which they raised a controversy about the calling of the Gentiles, and went so far as to reject and exclude them from the participation of grace. Paul therefore wishes that debates of this nature should be put down, and that all the children of God of every nation and country should pray with one heart. Yet there is nothing to restrain us from drawing from this particular statement a general doctrine.

(37) See Commentary on Galatians, Chapter 4, Verse 5 and Verse 6. — fj.

(38) “ En monstrant une contenance contraire a ce qui est en le coeur.” — “By showing a countenance opposite to what is in their heart.”

Fuente: Calvin’s Complete Commentary

8 I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing. 9 In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; 10 but (which becometh women professing godliness) through good works. 11 Let a woman learn in quietness with all subjection. 12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness. 13 For Adam was first formed, then Eve; 14 and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: 15 but she shall be saved through her child-bearing, if they continue in faith with love and sanctification with sobriety.

Thought Questions 2:815

53.

Is Paul excluding the women from public prayer by his use of the term men in 1Ti. 2:8?

54.

What is meant by the expression: every place?

55.

What are holy hands? Is this describing a posture in prayer?

56.

Why say without wrath and disputing? How could men pray at all if such conditions prevailed?

57.

To what does the phrase, women in like manner refer?

58.

Why would Christian women adorn themselves in anything else than modest apparel?

59.

Does shamefastness relate to the use of cosmetics? Explain.

60.

Is it wrong to wear jewelry of any kind? Explain.

61.

A woman professing good works should adorn herself with what raiment?

62.

Why introduce the thought of women learning? Please indicate how it relates to the context.

Paraphrase 2:815

8 I command, therefore, that the men pray for all, (1Ti. 2:1), in every place appointed for public worship, lifting up holy hands; hands purified from sinful actions; and that they pray without wrath and disputings about the seasons and places of prayer.

9 In like manner also I command that the women, before appearing in the assemblies for worship, adorn themselves in decent apparel, with modesty and sobriety, which are their chief ornaments, not with plaited hair only, or gold, or jewels, or embroidered raiment; in order to create evil desires in the men, or a vain admiration of their beauty;
10 but, instead of these vain ornaments, let them (as becometh women professing the Christian religion) adorn themselves with works of charity, which are the greatest ornaments of the female character, and to which the tender-heartedness of the sex strongly disposeth them.
11 Let every woman receive instruction in religious matters from the men in silence, with entire submission, on account of their imperfect education and inferior understanding,
12 For I do not allow a woman to teach in the public assemblies, nor in any manner to usurp authority over a man; but I enjoin them, in all public meetings, to be silent.
13 The natural inferiority of the woman, God shewed at the creation; for Adam was first formed, then Eve, to be a help meet for him,
14 Besides, that women are naturally inferior to men in understanding, is plain from thisAdam was not deceived by the devil but the woman being deceived by him, fell into transgression,
15 However, though Eve was first in transgression, and brought death on herself, her husband, and her posterity, the female sex shall be saved equally with the male, through child-bearing; through bringing forth the Saviour; if they live in faith, and love, and chastity, with that sobriety which I have been recommending.

Comment 2:815

1Ti. 2:8. The actual lifting of the hands toward God in an expression of supplication and petition was a very common occurrence in the Old Testament; also in the synagogues and in the early church; hence we refer the expression to the physical act. When hands are thus held up before God, let them be the expression of a pure heart; a good conscience; and an unhypocritical faith; then will the hands be holy or clean.

Let prayers for the rulers be without a desire for vengeance upon them. Let no hatred or animosity enter the heart, as mention is made of the names of those who rule, This would not be an easy matter when Nero was on the throne.
Under the world conditions of the first century, it would not be easy to believe prayers would effect any real change, or produce any good, hence the use of the word disputing, or doubting. Paul wants the Christians in Ephesus and all places, to pray in simple faith in Gods ability and love.

1Ti. 2:9. The three words, in like manner, have occasioned no small discussion among commentators. We take them to refer to the sphere of the womens activities as compared with that of the men. As the men were to follow carefully the instructions given to them regarding leading in prayer, the women likewise are to follow carefully the instructions about to be given to them.

Both the men and the women here mentioned are appearing in public. How they act and look and feel, is very important. We have noticed how men are to behave themselves; the discussion turns now to the women. Woman does not have a place of congregational leadership; hence her appearance is discussed rather than her position or work.

Paul is saying: when women dress for church please remember the following divine instructions: Be orderly and modest in arranging your appearance; particularly with your clothes and hair. The word adorn had the meaning of orderliness; the word modest does not only refer to the cut of the dress but to the attitude of the one wearing it.
Every woman knows what is considered modest in the society in which she lives. Extremes are thus avoided by placing the responsibility of the one who wears the clothes.
The word shamefastness is an obsolete word which simply means modesty; the word modesty in the first half of this verse refers to the appearance of the clothes; here the word refers to the attitude of the heart of the woman.
Sobriety refers to that inner self control that would hinder any Christian woman from appearing in public in any garb that would reflect on her Christian character.
To be specific Paul refers to a custom which evidently was very common in some assemblies of his day. Not with braided hair, and gold or pearls or costly raiment. We like the comment of Lenski upon this point:

Isa. 3:18-24 names some of the extravagant female ornaments. Paul says: not braids and gold or pearls or expensive clothes. 1Pe. 3:3 writes: not the outward adorning of plaiting of hair and of wearing of things of gold or putting on apparel. This is the vanity of personal display in order to attract general attention, in particular to fill other women with envy, to outshine rivals. These are braids or plaits of hair, the putting it up in showy, unusual fashion so as to become conspicuous, and not just common and customary braids.

Paul does not say where the gold or pearls are worn, whether in the braided hair, or in chains about the neck, or in pins, etc. on the dress. Display of jewelry is referred to. Aside from religion, good taste forbids such display. The two or are not disjunctive so that, when gold is worn, pearls would not be; but conjunctive, which is a common use of or that draws attention to each item separately, to the gold for one thing, to the pearls for another, and also to the expensive clothes. The fact that flashy jewelry would be displayed with costly clothing is apparent. Such a woman wants to make a stunning impression, Her mind is on herself; she is unfit for worship,
This verse does not refer to merely sex attraction, How many women who are past the age are given to the silly vanity of dress? Paul is not insisting on drab dress. Even this may be worn in vanity; the very drabness may be made a display. Each according to her station in life: the queen not the same as her noble mistress. Each with due propriety as modesty and propriety will indicate to her both when attending divine services and when appearing in public elsewhere. (Lenski, Pp. 559560).

1Ti. 2:10. The adornment of women professing godliness when they prepare to worship in public is good works. How could good works be worn? The development of character through good works is the adornment of the heart. Such a heart condition will react on the selection of clothes.

1Ti. 2:11. 1Ti. 2:11-15 are a unit. In 1Ti. 2:11-12 we have a charge to women. In 1Ti. 2:13-15 we have two reasons for the charge. We refer the admonition here given to the public service: women are not to lead out in such meetings; they are rather to be the silent learners. We, of course, think of the companion verses to this in 1Co. 14:34-35. Possibly the conditions in Ephesus would have called forth such prohibitions.

1Ti. 2:12. The expression I permit not is not to be passed off lightly as local or temporary, as we have heard it done in too many places. Paul speaks with divine authority to us as well as to the church at Ephesus. Are we to assume there are actually two prohibitions here? We are to read in a subsequent letter that Paul permits and encourages women to teach (Cf. Tit. 2:3-5) so we must confine it to certain conditions and times. We would say then, that in gathering of the whole public assembly, the woman is not to teach. The expression to have dominion over a man could well be translated lord it over a man. In the public meetings where men are present, women are not to teach, nor in any way lord it over them, but in contrast they are to be in quietness.

1Ti. 2:13. Adam was first formed, then Eve; at first reading, this might appear as a rather superfluous reason for giving man precedence over the woman; but look again. How was man created? out of the dust of the ground!; and how was woman created? Out of man; man was a separate being before woman was created. 1Co. 11:9 is a commentary on this thought. Man holds a direct relationship of responsibility to God; the woman through the man to God, i.e. in the husband and wife relationship. Only when this arrangement was altered did the first pair lose Paradise.

1Ti. 2:14. The social position of the woman is as well established in the order of temptation and sin as in the order of creation. The woman was altogether deceived by the serpent and came into transgression. This would indicate a definite lack on her part. To quote another, She wants, by the very constitution of nature, the qualities necessary for such a task(i.e. ruling in the church) in particular, the equability of temper, the practical shrewdness and discernment, the firm, independent, regulative judgment, which are required to carry the leaders of important interests above first impressions and outside appearances, to resist solicitations, and amid subtle entanglements and fierce conflicts to cleave unswervingly to the right. (Fairbairn, p. 129). This, Eve did not do. Why she did not do it, the inspired writer is to say, has to do with her essential nature. Adam, on the other hand, was not deceived by the serpent. Adam was indeed a sinner, and responsible for his own action as well as his relationship to his wife. If Adam is the head of the woman, why does he not act like it? Both Adam and Eve were out of place. However, the only point being made here is that in the nature of the two, one is made to lead and the other to follow.

1Ti. 2:15. This verse contains one of the most difficult of expressions in the whole letter. What shall we say of the promise of salvation to woman through child bearing? Does this refer to the Messiah or The Child? Is Paul offering salvation to women through the pains of bearing children? Are the they of the latter part of the verse the same as woman of the first part? Let each student answer these questions before he proceeds to formulate an opinion. Gutherie outlines the three leading views on this verse:

1.

Refers to the Messiahwoman has been given the capacity to save herself and all others because it was through woman that the Saviour was born.

2.

The word saved is to be taken in the natural or physical realm and refers only to the promise of the safe deliverance of children if the proper conditions are observed,

3.

Woman is to save herself in the process of seeing to it that her children are saved.

Fact Questions 2:815

38.

Give the meaning of the expression every place.

39.

Is Paul suggesting that men actually, physically, lift up their hands in prayer? Explain,

40.

Give the meaning of holy hands.

41.

How would wrath and disputing relate to prayer?

42.

Explain the phrase: women in like manner?

43.

How shall we determine what apparel is modest?

44.

Meaning of the words: shamefastness and sobriety.

45.

Is Paul against all braided hair?

46.

Women are to adorn themselves with somethingwhat is it?

47.

When and where is a woman to learn in quietness?

48.

Does the act of teaching give a woman dominion over a man?

49.

Explain the two reasons for the subjection of women, as given by Paul.

50.

How does the thought of 1Ti. 2:15 fit this particular context?

Fuente: College Press Bible Study Textbook Series

(8) I will therefore.The Apostle here again turns to the subject of public prayer, now giving directions respecting the persons who should offer their prayers, and also telling them how these public requests to God should be made. I will therefore expresses on St. Pauls part no mere wish or desire, but it is the expression of his solemn apostolical authority. It might be rendered, I desire therefore.

That men pray every where . . .Better rendered, in every place. The greater liberty which women, under the teaching of Christ, had enjoyed; the new position they occupied in the Christian commonwealth; the distinguished services many of them had been permitted to accomplish in the Masters servicein such instances as the Marys, Dorcas, Priscilla, Lydia, and othershad no doubt contributed to a certain self-assertion on the part of female converts in the Ephesian congregations, which threatened grave disorders in the conduct of divine worship. St. Paul, in his directions respecting divine service in the Christian assemblies, follows the custom here of the Jewish synagogue, where women were forbidden to speak. Men, said St. Paul, in every place where a congregation in the name of Christ was gathered together, were to be the offerers of prayer. The word everywhere seems a memory of the Lords words to the woman of Samaria, Believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.

Lifting up holy hands.It was the Jewish practice, not only in taking a solemn oathor in blessingbut also in prayer, to lift up the handsCompare Psa. 28:2; Psa. 63:4. This seems to have been generally adopted by the early Christians as the attitude in prayer. See Clem. Rom., To the Corinthians, chap. 29 Holy hands; see Psa. 24:4; Psa. 26:6; holythat is, unstained with wanton sins.

Without wrath and doubting.Here allusion is doubtless made to religious disputes and contentions among the believers themselvesdoubting is better translated by disputing. These angry feelings can have no place in the heart of one who really prays, whether in public or in private.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. I will I determine. The expression of apostolic authority, decisive with Timothy and the Ephesian Churches.

Men In antithesis with women in 1Ti 2:9; as assuming that public worship would be usually conducted by men. Every where In all Timothy’s Churches; and, by implication, in all other places of worship.

Lifting up The ordinary, if not the natural, gesture of prayer; either as a motion of offering to God, or more probably as the natural movement of helplessness seeking aid.

Holy hands Pure hands, as innocent of wrongdoing, or purified therefrom by penitence, pardon, and sanctification. So Psa 26:6: “I will wash mine hands in innocency: so will I compass thine altar.” As the hands should be holy the heart should possess pure love without wrath, and pure faith without doubting. We must cast out every malevolent feeling towards man before we can come with perfect trust before God.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘I will therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.’

In the light of all this then he calls on all Christian men (andras) in every place where the church is found (for the Gospel is universally applicable) to lift up holy hands in full benevolence of spirit and harmony. Notice the ‘I will that –.’ His important part in the plan of salvation as the Apostle to the Gentiles (1Ti 2:7) has made him able to make total demands on those who hear.

‘Men.’ His use of aner (andras), which is a word regularly used as a contrast with ‘woman’, and also contrasts specifically with his use of anthrowpos (mankind) earlier (1Ti 2:1; 1Ti 2:4-5), must here be seen as specifically indicating males, especially in view of what follows. This is what is to be the major responsibility of men, along with the women (1Ti 2:9-10).

This exhortation to pray does not, of course, cancel out all the other things required of men, without which they could not have ‘holy hands’. It is, however, to indicate how prominent prayer should be.

‘Lifting up holy hands.’ The lifting up of hands was a common method of praying (compare Isa 1:15), but Paul stresses that they must be holy hands. They must be hands that are set apart for God, and therefore kept spiritually clean and pure (compare Jas 4:8). They may be covered with oil or dust or grit, but spiritually and morally they must be pure. They must be the hands of those who are doing their Father’s will, for ‘if I regard iniquity in my heart, the Lord will not hear me’ (Psa 66:18). They must remember that ‘the Lord is near to those who are of a broken heart and saves such as are of a contrite spirit’ (Psa 34:18), and ‘the Lord is near to all who call on Him, to all who call on Him in truth’ (Psa 145:18). See also Psalms 15 which details the requirements for approaching God;

‘Lord who will live in your dwellingplace,

Who will dwell in your holy hill?

He who walks uprightly, and works righteousness,

And speaks truth in his heart,

He who does not slander with his tongue, Nor does evil to his friend,

Nor takes up an unpleasant accusation against his neighbour,

In whose eyes a rebel against God is despised,

But who honours those who fear the Lord,

He who makes a promise which will cost him something,

And does not change,

He who does not lend in order to gain from it,

Nor accepts a benefit in return for accusing the innocent,

He who does these things will never be moved.’

Consider also Psa 26:6, ‘I will wash my hands in innocence, so will I have dealings with your altar’. Holy hands are a vital part of prayer, whether lifted up or kept firmly clasped.

‘Without wrath and disputing.’ As God desires peace and tranquillity in the world (1Ti 2:2), so there must be peace and tranquillity among the people of God, for they are God’s mirror and pattern to the world. Among God’s people there is to be a loving spirit (Joh 13:35 and often) and a controlled tongue (Jas 3:2-12; Mat 12:36-37). Those who are filled with anger towards others can only pray for themselves. Those who are looking for, or participating in, an angry argument or a quarrel cannot expect that God will hear them. For those who would come to Him must be at one with one another (Mat 5:23-25).

‘In every place.’ A typical Paulinism, compare 1Co 1:2 ; 2Co 2:14; 1Th 1:8). For the idea of prayer in every place see Mal 1:11 LXX; Joh 4:20-24.

Fuente: Commentary Series on the Bible by Peter Pett

The Attitude of Prayer Within the context of setting in order the Church assembly, Paul makes a distinction between the roles of men and women so that each will have the proper attitude in prayer. Thus, in 1Ti 2:8-15 shows the order of the family as man being the head of the woman. God has ordained two institutions on earth, the family and the Church. Both are designed to work together and to be a part of everyone’s lives. When a man sets himself in order within the institution of the Church, and is also able to bring his wife and family in order within the Church, he is then putting himself in a position for the next discussion, which is Church leadership (1Ti 3:1-13). Thus, we see a sequence of events in the life of individuals regarding their roles within the local church assembly.

1Ti 2:8  I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

1Ti 2:8 “therefore” – Comments – Since Paul is an apostle, preacher and teacher who is preaching saving faith in God and the Truth, he has something to say to us!

1Ti 2:8 “I willthat men pray every where” Comments – In 1Ti 2:8 Paul tells Timothy that he wants men everywhere to pray, lifting up holy hands, without wrath and doubting. The city of Ephesus was used by Paul as a base to evangelize the entire region (Act 19:10). Thus, Paul’s statement to Timothy in “every place” reveals that the church of Ephesus influenced the entire region.

Act 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

1Ti 2:8 “lifting up holy hands” – Comments – That is, “a life without sin.” Our hands represent our actions that commit sins. Illustration:

Act 19:11, “And God wrought special miracles by the hands of Paul:”

Eph 4:28, “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”

Jas 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.”

Rev 9:20, “And the rest of the men which were not killed by these plagues yet repented not of the works of their hands , that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:”

“lifting up holy hands” Comments – It is interesting to note how Paul makes a reference to the hands of the men in the church at Ephesus. For within the context of this epistle to Timothy, the laying on of hands for ordination is a key teaching. This practice would fall under the foundational doctrine of the laying on of hands (Heb 6:1-2).

1Ti 2:8 “without wrath and doubting” Word Study on “doubting” Strong says the Greek word “doubting” “ dialogismos” ( ) (G1261) means, “discussion, consideration, debate.” The Enhanced Strong says this word is used 14 times in the New Testament, being translated in the KJV as “thought 9, reasoning 1, imagination 1, doubtful 1, disputing 1, doubting 1.”

Comments – The phrase “without wrath” refers to a pure heart. The word “doubting” is sometimes translated as wavering faith, without which it is impossible to please God, but this Greek word ( ) more properly means, “computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife” (Albert Barnes). [100] We see this noun and its verb used often within the context of disagreements and arguments in the New Testament.

[100] Albert Barnes, The First Epistle of Paul to Timothy, The Second Epistle of Paul to Timothy, and The Epistle of Paul to Titus, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on 1 Timothy 2:8.

Luk 9:46, “Then there arose a reasoning among them, which of them should be greatest.”

Mar 9:33-34, “And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.”

Php 2:14, “Do all things without murmurings and disputings :”

This seems to fit the context of prayer in which we are to approach God with a pure heart without having angry quarrels with one another. We hear in the U.S. that there are two topics that anyone should be careful to discuss, and that is politics and religion; for both topics easily raise one’s temper. It is this anger that leads to expressions of thoughts that bring about disputes. When a congregation of men comes together, they must be in one heart and mind in order for the church to function properly as the body of Christ.

1Ti 2:8 Comments – 1Ti 2:8 discusses man’s behavior during the church assembly; then Paul turns to the behavior of the women in 1Ti 2:9-15. Just as a woman’s dress and talkativeness are two key issues that have to normally be addressed to women when they are new to the faith, so are a man’s temperament and lack of faith two important issues that they must deal with as new believers in a church congregation in order to pray effectively. A person must have a pure heart that is strong in faith in order for prayer to be effective.

1Ti 2:8 Illustrations – God has given man the responsibility to lead church and family as intercessors and prayer warriors. Illustrations:

Abraham:

Gen 12:8, “And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.”

Job:

Job 1:5, “And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.”

1Ti 2:9 Comments – Billye Brim tells of a pastor who prophesied in the middle of the twentieth century that men and women would begin to take more and more of their clothes off in public. [101] This prophecy came years before bathing suits ad bikinis became popular. This prophet explained that this nakedness would be outward symbol of an inward nakedness. God wants us to dress modestly, as an outward reflection of an inward clothing of righteousness.

[101] Billye Brim, interviewed by Gloria Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

1Ti 2:9-10 Comments The Conduct of a Godly Woman – 1Ti 2:9-10 is about how a godly woman is to conduct herself with her manner of dress and with her husband and is similar to the passage of Scripture in 1Pe 3:1-6.

1Ti 2:13 Comments – Eve was made in the image of Adam, while Adam was made in the image of God. This is why the Scriptures tell us that “the woman is the glory of the man.” (1Co 11:7)

1Ti 2:14 Comments – It was the woman who was deceived by the Serpent, but in Gen 3:6 we read how the man took the fruit from the woman.

1Ti 2:15 Comments – Why does Paul make a reference to childbearing when discussing the order of men and women in Church? It is because Paul establishes this order from the story of Adam and Even in the Garden of Eden when God made Adam first, then Eve. Paul used a second witness to this order by pointing out that the woman was deceived by the Serpent and not Adam. So, the comment on childbearing refers to the curse that came upon the woman as a result of her transgression. However, Paul takes a moment to point out that God will bring a any woman safely through the time of giving birth to children, even though God had caused her to bring forth children in sorrow when she sinned in the Garden of Eden, if she will live a godly lifestyle.

Gen 3:16, “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”

1Ti 2:15 Comments – The Scriptures make a number of references to the sorrows of childbearing. Rachel died in childbirth:

Gen 35:17-19, “And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.”

Phinehas’ (Eli’s son) wife died at childbirth:

1Sa 4:19-22, “And his daughter in law, Phinehas’ wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken.”

Hebrew women:

Exo 1:19, “And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.”

1Ti 2:13-15 Comments – Reasons for Woman’s Subjection to Man In 1Ti 2:11-15 Paul gives Timothy two reasons, or witnesses, for a woman is to be in subject and in silence to the man:

1. Adam was first formed, then Eve (1Ti 2:13).

1Co 11:7, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man .”

2. The woman was in the transgression (1Ti 2:14), so her desire was to be to her husband.

Gen 3:16, “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband , and he shall rule over thee.”

Fuente: Everett’s Study Notes on the Holy Scriptures

1Ti 2:8. Lifting up holy hands, &c. The lifting up of hands in prayer was a very antient custom. See Exo 17:11. Psa 134:2; Psa 141:2. Isa 1:15. Lam 3:41. The expression of holy hands may allude to the custom of washing their hands before solemn prayer, which prevailed among the Jews; that they might hereby express their desire of inward purity: and the caution against wrath might be more suitable, as the manyinjuries which the Christians received from their persecutors, might tempt them to some imprecations against them, not agreeable to the gentle and benign genius of their holy religion. The apostle might likewise have a view to those imprecatory prayers which the Jews made use of against the Christians,of which some forms are still extant in their ritual. In this sense the apostle may be understood as endeavouring to restrain all Christians from copying so malignant a temper. Some render the phrase , without debate, disputing, or contention; but the common interpretation seems preferable, as it suggests another very important thought, different from that inferred by the word wrath; namely, the absolute necessity of faith in prayer.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 2:8 . After giving, in the digression of 1Ti 2:3-7 , the grounds of his exhortation to prayer for all, Paul returns to the exhortation itself in such a way as to define it more precisely in regard to those who are to offer the prayer.

] “Hoc verbo ( ) exprimitur auctoritas apostolica,” Bengel; comp. 1Ti 5:14 ; Tit 3:15 : “ I ordain .”

] Bengel’s explanation: “particula ergo reassumit versum 1,” is not quite accurate; the particle connects with 1Ti 2:1 in order to carry on the thought there expressed.

] Bengel: “sermo de precibus publicis, ubi sermonem orantis subsequitur multitudinis cor.” Matthies wrongly disputes the opinion that here is used of “prayer in the congregations.” The whole context shows beyond doubt that the apostle is here speaking of congregations.

] opposed to , 1Ti 2:9 . Paul assigns to each part its proper share in the assemblies for worship; “he has something different to say to the men and to the women” (Wiesinger).

] does not stand here in opposition to the Jewish limitation to the temple (Chrysostom and others): “not once found” (de Wette), nor to the synagogue (Wolf), nor in reference to the various places of Christian worship in Ephesus (van Oosterzee), nor to the neighbouring congregations belonging to Timothy’s diocese (Heydenreich); it is to be taken generally, not in the sense of every place, “where the religious mood , custom, or duty cherishes it” (Matthies), but to all places where Christian congregations assemble (Wiesinger).

As to the construction, does not belong to alone, but “to the whole clause” (Wiesinger, Matthies, van Oosterzee, Hofmann). The apostle means to lay stress not on this, that men are to pray, but on how they are to pray; the chief emphasis, therefore, rests on . . .

] The Jews lifted up their hands not only in swearing an oath, Gen 14:22 (Rev 10:5 ), and in blessing, Lev 9:22 (Luk 24:50 ), but also in prayer, Psa 28:2 ; Psa 44:21 ; Psa 63:5 , etc. This passage is a proof that the same custom was observed in the Christian church. It is true that in the N. T. it is nowhere else mentioned, but in Clement’s First Epistle to the Corinthians we have at chap. xxix. an evident allusion to this passage: , .

Regarding the form for , see Winer, p. 67 [E. T. p. 81]. [97]

The hands are holy which have not been given over to the deeds of wicked lust; the opposite is given by , , 2Ma 5:16 ; comp. on the expression, Job 17:9 , Psa 24:4 , and in the N. T. Jas 4:8 especially: . Hofmann is ingenious in defining more precisely by what follows: “The hands of the one praying are only when he is inwardly saturated with the consecration without which his praying does not deserve the name of prayer.”

] Bengel is more pregnant than exact when he says: “ira, quae contraria amori et mater dubitationis; dubitatio, quae adversatur fidei. Fide et amore constat christianismus, gratiam et veritatem amplectens. Gratia fidem alit; veritas amorem Eph 4:5 ;” for is not to be rendered by “doubt” (so Bengel, with Chrysostom, Theophylact, Theodoret, Luther, and many others), which never is its signification. The rendering “contention” is also inaccurate; is equivalent to consideration, deliberation, cogitatio . In the N. T. the singular occurs only here and in Luk 9:46-47 ; it is usually in the plural. The word is in itself a vox media , but it is mostly used where evil or perverted thoughts are spoken of; comp. Mat 15:19 ; Mar 7:21 ; Luk 5:22 ; Luk 6:8 ; Luk 24:38 . That it is to be taken here malo sensu , is shown by the close connection with , which indicates that it is applied to deliberation towards one’s neighbour; comp. Meyer on Phi 2:14 , and especially Reiche, Comment. Crit. in N. T. , on this passage. In the Pastoral Epistles, special stress is laid on peaceableness as a Christian virtue, 1Ti 3:3 ; Tit 3:2 ; 2Ti 2:24 .

[97] It would be very forced to connect with as a masculine, which Winer considers at least possible.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VI
By whom and how Prayer is to be made, and how especially women should conduct themselves in that respect

1Ti 2:8-15

8I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.6 9In like manner also, that women7 adorn themselves in modest apparel, with shame-facedness [shamefastness] and sobriety; [,] not with braided [plaited] hair, or [and?] gold,8 or pearls, or costly array; [,] 10But (which becometh women professing godliness) with good works [by means of 11their good works]. Let the women learn in silence [tranquilly] with [in] all subjection. 12But I suffer not a woman to teach,9 nor to usurp authority over the man, but to be in silence. 13For Adam was first formed, then Eve. 14And Adam was not deceived, but the woman being deceived10 was in the 15transgression. Notwithstanding [But] she shall be saved in child-bearing, if they continue in faith and charity and holiness with sobriety.

EXEGETICAL AND CRITICAL

1Ti 2:8. I will therefore, &c. . is stronger than ; it is to ordain, by the power of his apostolic authority; connects the following exhortation with 1Ti 2:1-3, and is needed on account of the brief digression in 1Ti 2:4-7. As the Apostle thus reverts to the public prayers just commended, he now states more exactly when, how, and through whom these should be conducted; and with this he adds his special counsel to the women as well as the men. The latter, in express distinction from the women, are alone to direct public prayers. It thus appears that, in the assembly of believers, this duty was not given exclusively to the presiding officer, but was performed without limitation by the members of the church. The Apostle does not object to this, but only orders that the women shall abstain entirely from it, which, perhaps, in more recent times, they had not always done.Everywhere. Not only to be joined with , but with the whole proposition; in which it is further taught both that men ought, and how they ought to pray everywhere. The somewhat singular phrase, , is surely not a designed contrast to the Jewish localism, which held the temple or the synagogue almost exclusively as the fit place for prayer, but is probably explained by the fact that the Ephesian church, like many others, consisted of different , and thus had several places of meeting. Perhaps, also, in these different circles, the same customs were not in use; or some held one place holier than others. In view of this, the Apostle gives a precept which is to be remembered by all ubi cumque sint.Lifting up holy hands; a Jewish custom, not only in taking an oath, or in benediction, but especially in prayer (see Psa 28:2; Psa 63:5); and, as appears from this passage, a usage of the Christian church; comp. Clem. Rom. ad Corinth, cap.29.Holy hands; such as are not stained with wilful sin, in contrast with the unclean hands of an evil-doer (Psa 24:4; Psa 26:6; comp. Jam 4:8). In regard to the form, . (instead of , as some Codd. really have it), comp. Winer, Gramm., 6th ed., p. 64.Without wrath, &c. Without wrath and contention. Luther less accurately says, ohne Zorn und Zweifel. The latter, contention, is the outward expression of the former. The Apostle refers directly to the wrath and contention of believers among themselvesit may be in questions of religious dispute, or other outbreaks in daily life. It is most probable that such disturbances had happened at their meetings in Ephesus, or, in the judgment of the Apostle, were to be feared. [The English Version and that of Luther are the same. Alford renders without wrath and disputation; that is, in tranquillity and mutual peace. Wordsworth renders, without doubting or disputing. But see Ellicott.W.]

1Ti 2:9. In like manner also, that women. At the opening of this verse, must be anew supplied from the preceding; in the remainder, however, the construction is difficult and involved. It seems best, after , to supply, not , but , since the forbids the supposition that the Apostle has now closed the subject of public prayer in order to give a general rule as to the dress and attire of the women. It is more likely that Paul now passes on to the conduct of the women in the church, since they are not included in the preceding exhortation, having no right of speech in public prayers. They must appear in modest attire; = ; = . = (1Ti 2:10). The object of the Apostle is not to enjoin a general rule of life for Christian women, but specially for their demeanor at the place of prayer. He does not forbid all ornament, but only the excess which is a mark of frivolity and love of display, and awakens impure passions. They should adorn themselves, but with bashfulness and modesty (Luther: with shame and modesty). Both expressions refer not alone to the outward garment, but more to the inward spirit befitting the modest dress. expresses the inward aversion from everything unseemly; , the control of the passions (Huther). This is the only ornament allowed to Christian women at public prayer. [Shamefastness; not, as in modern reprints of the English Version, shamefacedness; see Trench, N. T. Synonymes. This is an early Saxon form, which has unhappily become obsolete in this case. Wordsworth, however, is surely wrong when he calls it a word akin to steadfastness. It is to be found in the original edition of the Version of 1611.W.]Not with braided hair, , insinuati multiplices in orbe crines; but the general sense of a head-dress, or dress of the hair, should not be lost (comp. 1Pe 3:5; Isa 3:24). These braidings of the hair are put first, but the following substantives denote the dressornaments of gold, whether bracelets, rings, or chains, pearls, or costly clothing, , nearly the same as in Mat 11:8, , and in Luk 7:25, . Compare with this whole precept the Divine denunciation of female luxury (Isaiah 3), and like passages in the Church fathers; e.g., Tertullian, De Fmineo Cultu. Vestite vos serico probitatis, bysso sanctitatis, purpura pudiciti. Augustin, Epit. 1Tim 73: Verus ornatus, maxime Christianorum et Christianarum, non tantum nullus mendax fucus, verum ne auri quidem vestisque pompa, sed mores boni sunt. Compare the remarkable Eulogy of Seneca, ad Helv. cap. 6.

1Ti 2:10. But what becometh. The main clause must here be distinguished from the subordinate clauses. The chief proposition is that in which the Apostle states what is the true ornament of a devout woman. I will, he says, that they adorn themselves with good works. Good works, on the occasion of their public worship, can scarcely be any other than offerings of love for the poor, as Heydenreich has remarked; which, however, Huther without reason calls wholly arbitrary. Why should not this be styled the true ornament of a Christian woman, that, like Dorcas, she is full of good works and alms deeds? Si operibus testanda est pietas, in vestitu etiam casto apparere hc professio debet; Calvin. The words, which becometh, &c., we regard not as a parnetic clause, which would offer great difficulty, but as defining the reason of Pauls praise of such an ornament, = = . This dress, from his point of view, is the only becoming one.Professing godliness, . .; an expression peculiar to the Pastoral Epistles. Luther: die Gottseligkeit beweisen; French: qui font profession de piet; Dutch: die godvruchtigheid belijden. ., who glory in something, or lay claim to something, or will pass for something, or who employ themselves in something. Compare the Horatian qu medicorum sint, profiteri. In this meaning of the verb, in this place, it is so much the less advisable to connect it with the following words, .

1Ti 2:11. Let the women learn in silence with all subjection. Although the following counsels of the Apostle may readily be referred to the general relations of the sexes, still the connection requires us to regard them as here aimed at public teaching by women. Not the docere, but the discere; not prominence in outward rank, but the in the place of prayer, is their proper calling. It appears that the Christian women at Ephesus were inclined to put themselves forward more than became them. The Apostle therefore enjoins silence upon them; and in the Jewish synagogues likewise, whose order was followed by the Christian assemblies, it was the rule that women should hear, but not speak (comp. 1Co 14:34, and Constel. App. iii. cap. 6). Thus Tertullian wrote, De Virg. Vel., cap. 1Tim 9: Non permittitur mulieri in ecclesia loqui, nec docere, nec tinguere, nec ullius virilis muneris, nedum sacerdotalis officii sortem, sibi vindicare. ; the women, without uttering a word, are humbly and believingly to hear the instruction, which is given solely by men, in the holy place.

1Ti 2:12. But I suffer not a woman, &c. The parallel is so complete between 1Ti 2:11-12, that we can refer this verse to nothing save public instruction. Not any general authority of the wife over her husband is here forbiddenalthough the Apostle without doubt opposes thisbut especially the assuming such superiority in the church. Even to ask concerning what she does not understand, is not allowed to a woman in public (1Co 14:35), but only in her own house. , in the earlier Greek, is equivalent to ; in the later, to . ; the remark of Bengel is excellent: Id non tantum maritum notat, sed totum genus virorum.To be in silence. ; not only tacere, but still more, in silentio versari; so that silence is almost the distinct sphere assigned to woman in such circumstances. We have an instance, however, of on the part of a woman in Act 18:26, which the Apostle certainly would not have forbidden. Finally, the Apostle supports this rule of silence on two grounds, which are both taken from the book of Genesis.

1Ti 2:13. For Adam then Eve (comp. Gen 2:7; Gen 2:18-23). Just as, in 1Co 11:8, the Apostle refers to the priority of Adams creation, and thence infers the dependence of Eve in birth and condition; and, in her, of all women. Not always, indeed, yet here the priority warrants the superiority. The Old Testament narration, as the Scriptures in general, is held by the Apostle as a holy, spiritual utterance of Divine truth; Adam and Eve are prototypes for all humanity of the manly and womanly nature; and in the creation of the primeval pair is the real ground of the law, that the woman must not teach, and, yet more, not be desirous to rule; Matthies.

1Ti 2:14. And Adam was not, &c. (comp. Gen 3:1). A second ground, directly connected with the preceding. In 1Ti 2:13 it was stated why no authority was given to woman over man; in 1Ti 2:14, why she is justly forbidden to teach. Deceptio indicat minus robur in intellectu, atque hic nervus est, cur mulieri non liceat docere; Bengel. It is true that Adam also was misled, yet by means of the woman; but she was deceived in the strongest sense of the word, and she alone. She allowed herself to be enticed by the treacherous speech of the serpent, while Adam simply accepted the fruit from her hand. This passage does not conflict with Rom 5:12, since Adam is there named as the head of sinful humanity, without reference to Eve; while here St. Paul regards the origin of sin as given in the Jewish narrative, which, in 2Co 2:3, also is ascribed to Eve. With Adam, then, was a simple ; with Eve, and together. Adam was therefore in the transgression, in the state of disobedience to the positive command of God. The reading , defended by Lachmann and Tischendorf, strengthens yet more the sense and force of the antithesis. In this matter the Apostles view is confirmed by the character of the female sex, and the experience of all times, which proves how susceptible woman is to such guile and persuasion; and his reasoning needs therefore no defence, but its truth is clear in the very nature of the subject; Mack. [It should be remarked here, that this narrative of the fall has been held by many sound expositors as a moral truth of primitive history, not to be understood in its literal sense, but portrayed in a symbolic form. The note of Coleridge, although somewhat too much in the vein of Origen, may well be added: We have the assurance of Bishop Horseley, that the Church of England does not demand the literal understanding of the document contained in the second (from 1Ti 2:8) and third chapters of Genesis as a point of faith; divines of the most unimpeachable orthodoxy, and the most averse to allegorizing of Scripture history in general, having from the earliest ages adopted or permitted it in this instance. Nor, if we suppose any man conversant with Oriental works of anything like the same antiquity, could it surprise him to find events of true history in connection with the parable. In the temple language of Egypt, the serpent was the symbol of the understanding. Without or in contravention to the reason, the spiritual mind of St. Paul, the understanding ( , or carnal mind) becomes the sophistic principle, the wily tempter to evil by counterfeit good; ever in league with and always first applying to the desire as the inferior nature, the woman in our humanity; and through the desire prevailing on the will (the manhood, virtus). The Mosaic narrative, thus interpreted, gives a just and faithful exposition of the birth and parentage of sin, as it reveals itself in time; Aids to Reflection, p. 241, ed. 1840. Read also, for a like interpretation, Henry More, Defence of the Moral Cabbala, c. 3.W.]

1Ti 2:15. She shall be saved in child-bearing, &c. The Apostle seems to fear lest he may have disheartened the women, and he now adds an encouraging word. Probably it was written in the recollection of the sentence which is coupled in Genesis 3. with the story of the fall. God had changed the curse into a blessing for her as well as for Adam, and made the penalty of sin a means of grace. She shall be saved, . A share in the salvation of Christ is not withheld from her, although she has no part in public teaching. Yet she can only gain the personal enjoyment of this grace when she remains in her allotted calling. Through child-bearing, , proceeds the Apostle; and this expression has often been a stumbling-block. Do you think it was Pauls opinion, at the time he wrote 1 Corinthians 7., that the salvation of the female sex depends on child-bearing? asks Schleiermacher, when he opposes the genuineness of the Pastoral Epistles. The reply must be undoubtedly in the negative; but it should be added, that no reasonable man, apostle or not apostle, would take this proposition unconditionally; since, in that case, the greatest number of children would best entitle the mother to salvation. We are simply to suppose that the Apostle has in view Christian women only, for whom the question is, how they, who already believe in Christ, should personally gain the salvation they seek. It is, then, quite unnecessary to interpret the as meaning the outward mode of the ; still less to give it the sense of notwithstanding (Flatt); it denotes simply a condition in which the woman becomes partaker of such blessing. On this use of the preposition, see Winer, p. 339, who gives various examples. The Apostle would say: Far be the thought that the true fulfilment of the duties of a mother, as each might perhaps fear, can hinder the salvation of woman; on the contrary, she will then obtain it, when she remains in her allotted sphere of home (comp. 1Ti 5:14). does not mean merely the munus puerper in the strict sense of the word, but includes the Christian nurture and training of children. The notion that refers to Eve alone, or to Mary, the mother of the Lord, needs no serious refutation. The Apostle speaks of the Christian wife in general, and therefore can directly use the plural for the singular, when he adds, . That this last clause does not refer to both men and women (Heydenreich), nor to the children (Chrysostom, Schleiermacher, Leo, Mack), is quite obvious. The last would, on account of the preceding , be grammatically possible; but it is not probable, since the salvation of the woman would then be made dependent on the continuance of her children in fellowship with Christ. Calvin justly denied this view, when he wrote: Atqui unica vox est apud Paulum . Proinde ad mulieres referri, necessarium est , ... Quod autem plurale verbum est, nomen vero singulars, nihil habet incommodi. Si quidem nomen indefinitum, ubi scilicet de omnibus communis est sermo, vim collectivi habet, ideoque mutationem numeri facile patitur. Porro ne totammulierum virtutem in conjugalibus officiis includeret, continuo post etiam majores adjicit virtutes, quibus pias mulieres excellere convenit, ut a profanis differant. Imo tunc demum generatio gratum est Deo obsequium, quum ex fide et caritate procedit. This last must especially be held in view. The slightest trace of singularity vanishes, when we see what the Apostle requires of women in their Christian life. They must endure even to the end, if they will be saved (Mat 24:13). , , , are for them the chief aim, as well as for every man. By the connection of these words with , modestia, the exhortation again returns to its starting point, the subordinate rank of woman.

DOCTRINAL AND ETHICAL

1. It belongs to that universal character of Christianity which Paul has unfolded so strongly in 1Ti 2:4-7, that the worship of God must be confined to special times and places (comp. Joh 4:21-24). When the Apostle assigns to the male members of the whole church the duties of preaching and instruction, he condemns, on one side, the clerical exclusiveness which allows the laity in no way to preach the word in the church, and, on the other side, the Quakerism which permits men and women, without restraint, to come forward when moved by the Spirit.

2. It shows the deep spiritual insight of the Apostle, when he urges the removal of all wrath and strife, as irreconcilable with common prayer. A similar suggestion is found in 1Pe 3:7. Compare the beautiful essay of A. Vinet, entitled, La colre et la priere, in his tudes Evangel., p. 436; and most specially see the precept in the Sermon on the Mount (Mat 5:23-25).

3. How incalculable is the debt which women owe to Christianity! how holy is the calling allotted to the believing woman by the gospel! (comp. La Femme, deux discours, par Ad. Monod, Paris, 1855.) While woman before was a slave, the property of the man, the mere victim of his sensual lusts, she is now joint-heir of eternal life (1Pe 3:7). Although, however, the gospel sanctifies the community and the family, it does not reverse the natural order of things, but requires each to remain in the position God has given to each. This whole passage (1Ti 2:8-15) is a continuous practical exposition of the great principle which Paul has affirmed in 1Co 7:24.

4. The high worth which the Apostle here gives to the duties of the wife and mother, shows likewise with what restrictions we must receive his partial praise of celibacy (1 Corinthians 7), and is a sound corrective of all false asceticism.

5. Christian morality must be shown in our attire; and it is never to be forgotten, that the first garments after the fall were sewed by the hand of shame. Still, it would be absurd and petty to push the outward letter of this apostolic precept, as is too often done, although this rule of St. Paul has by no means only a local or temporary meaning. Comp. De Wette, Lehrbuch der christlichen Sittenl., p. 73. The question raised by the precept in 1Ti 2:9 (comp. 1Co 11:14), whether men should wear long hair, provoked in the Reformed Church of the Netherlands, in the seventeenth century, a long and hot dispute. See, for a full account, the learned work of Dr. G. D. J. Schotel, Bijdragen tot de geschiedenis der kerkelijke en wereldlijke kleeding; Haag, 1856.

HOMILETICAL AND PRACTICAL

The public prayer of the church.The holy disposition needed for holy action.No really devout prayer without mutual love and peace.Humility the best dress for woman: (1) The best home dress; (2) the best travelling dress; (3) the best mourning dress; (4) the best grave-dress.The special position which Christianity has assigned to woman: (1) What Christ is for women; (2) What women must be for Christ.The eloquence of a Christian silence.Ministering love, true greatness in the kingdom of God.The subordination of woman to man grounded not in mans arbitrary will, but in the order of God at creation. Woman should not forget that sin has come into the world, not first through man, but through her.The last created was the first deceived.The Xanthippe character not only unchristian, but unnatural.The curse of sin on the woman changed, through the grace of God, into a blessing.The nobleness and blessedness of the calling of a mother.We may be lost even in the bearing of children, if we remain not in faith and holiness, as well as chastity.The saving power of the gospel in our home life.Christianity promotes reformation, not revolution.Let all things be done decently and in order (1Co 14:40).

Starke: Hedinger: Prayer without glow, without an enkindled spirit, is not good.Unbelief destroys the best.Langes Op. Bibl.: Although prayer specially concerns the heart, yet the right direction of the heart will lead to the fit manner of prayer.Spener: The Apostle specially wishes that, in the public worship of God, our thoughts should be more on the inward than the outward.Women, when they pray or attend Divine service, must not think that they are to prepare for it by splendid dress, gold, pearls, outward ornament, or that such array will please God.Hedinger: Lavish ornament is the fruit of pride.Both errors are to be shunned: pomp, and slavish copying of every empty fashion, as well as neglect, uncleanliness, and disorder in dress; for neither becomes a Christian.Langes Op.: In dress we must be guided partly by necessity, partly by comfort, partly, too, by the custom of the country; and thus we must reject all servility and all vain show (1Jn 2:15-16).If woman should learn, then man should allow her the opportunity, to be a good teacher at home, not only in words, but in deeds also (1Co 14:35).Much of the discord among married persons usually springs from the fact that the wife will not be subordinate, or the husband does not know how to rule with intelligence and love, and thus misuses his rule (1Pe 3:7).Osiander: Since woman is given to man as a help-meet, not a ruler, the right of authority and precedence belongs to man.Even before the fall, Eve was weaker than Adam; so that Satan turned not to Adam, but to Eve, and led her first astray from God (1Pe 3:7).The Apostle does not deny salvation to childless women, but only teaches what is the appointed calling of women, in which holy mothers, by the grace of the Mediator Christ, through faith, attain eternal life.Langes Op.: As faith is not without love, so faith and love are not without salvation.Hedinger: Believing women who have children have this comfort, that their hardest pain, and even the loss of life, is only a trial sent from the heavenly Father, never a hindrance to salvation (Rom 8:35).

Von Gerlach: It follows from the right spirit of prayer, that our works should be in harmony with our words, and especially in public devotion.Man, at creation, was complete; but the woman had given her, in her origin, the lot of dependence.Many who have children are lost; many who are childless are saved.

Heubner: The prayerful Christian consecrates every place as a temple.The holiest places cannot help him who prays with an unholy spirit.Dress, the most foolish of vanities.The Christian woman even in dress shows herself Christian.True order in the Christian Church edifies the whole.The woman is blessed as a mother, when she cares for the good Christian nurture of her children.The specific duties of man and woman.Lisco: Husband and wife in prayer before God.The right place of women in the sanctuary.The true ornament of the Christian in worship.

Footnotes:

[6]1Ti 2:8.[. Sinaiticus, . Griesbach, , in text; , in margin. Tischendorf, . The singular form, being the more unusual, is probably the true reading.E. H.]

[7]1Ti 2:9.[ . . Lachmann, ; so also the Sinaiticus. Tischendorf, . . .E. H.]

[8]1Ti 2:9.[ ; Tischendorf, . Sinaiticus the same. Lachmann, A. G., .E. H.]

[9]1Ti 2:12.[ . Lachmann (A. D. G.) has ; so also the Sinaiticus. Tischendorf has retained the order of the words in the Recepta.E. H.]

[10]1Ti 2:14.[. Lachmann, Tischendorf, Sinaiticus, . The authorities are consentient here.E. H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(8) I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. (9) In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (10) But (which becometh women professing godliness) with good works. (11) Let the woman learn in silence with all subjection. (12) But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (13) For Adam was first formed, then Eve. (14) And Adam was not deceived, but the woman being deceived was in the transgression. (15) Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

I do not think it necessary to swell our pages by a Comment on what is so plain as to need none. I will only, therefore, detain the Reader to observe, on the latter part of this paragraph, a word or two, in relation to what is said of our first Parents. The question is, did the Holy Ghost, by Paul, mean to throw the whole blame upon the woman, being deceived; when it is said, Adam was not deceived? I confess I dare not speak decidedly upon it. But yet, I rather think, the man was the greater transgressor of the two. The Woman was deceived by the subtlety of the Serpent. But Adam was not deceived, the Holy Ghost saith. And, as he sinned against light and knowledge; and chose to be involved with his wife in the ruin, rather than obey God; it should seem, that he was the most daring sinner. But, be this as it may, the sweet conclusion of promise, with which the Chapter ends, comes in to the relief of both, in a very gracious manner. She shall be saved in child-bearing; that is, not an absolute promise, that women of faith, and in the love of God, shall all be carried through the hour of nature’s extremity, in the bearing of children; notwithstanding the sentence on the first woman, in the garden, for her transgression, that in sorrow she should bring forth children: Gen 3:16 . for well we know, many a gracious woman hath died in that season. But the promise seems to be of a spiritual nature. And the child-bearing here spoken of, is of Eve’s seed, even Christ. In the child-bearing of Him, shall she (and all of faith in Christ like her) be saved, notwithstanding the original, and actual transgressions, of herself, and all her children. This appears to me to be the meaning of the passage. Eve herself, personally considered, could have no other interest in the promise, than in this, or somewhat a similar spiritual sense, since she herself had been dead for ages before this promise was given.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

IV

THE SPHERES OF MEN AND WOMEN IN THE CHURCH; CHURCH OFFICERS AND THEIR QUALIFICATIONS

1Ti 2:8-3:13

There must be no question that this letter is about church affairs affairs of the particular church at Ephesus. This appears both from explicit statements (1Ti 1:3 ; 1Ti 3:14-15 ) and from the subject matter. It relates to present heterodox teachings (1Ti 1:3 ), public worship (2), church officers, pastors, deacons, and deaconesses, the truth to be upheld by the church (3), its danger through future heresies (4), its discipline and pension list (5), its social duties (6).

Indeed, its express object is to show how its members should conduct themselves in the church assemblies, worship, and services. If we do not keep this ruling thought in our minds, we will widely miss the mark in our interpretation. Particularly must we bear this in mind when we attempt to expound the last paragraph in 1Ti 2:8-15 . And, as Dr. Broadus says, “We must let the Scripture mean what it wants to mean.”

This paragraph, by any fair rule of interpretation, does distinguish sharply between the spheres of the man and the woman in these public, mixed assemblies. Nothing can be more explicit than the way the apostle commences: “I desire that the men pray everywhere . . . in like manner [I desire] that women”; note the article before “men.” Carefully note three other things:

1. These injunctions on the woman in these church assemblies.

2. The reasons therefore.

3. The encouraging and compensating promise to women in their different and restricted sphere.

1. Injunctions:

(1) Not to appear in the church assemblies in gorgeous, costly, worldly, immodest, flaunting, fashionable attire. That mind is blind indeed that cannot both understand and appreciate the spiritual value of this injunction.

The church assembly is not for dress parade. It is not a meeting at the opera, or theater, or ballroom, or bridge party, or some worldly, social function, where decollete dress, marvelous head attire, and blazing jewels are fashionable. These worldly assemblies have their own standards and reasons for their fashions, and it is not for us to judge them that are without. It is the standard for the church assemblies, gathered to worship God and to save the lost, under consideration. Jesus Christ, and not Lord Chesterfield, established the church. Our dress at church, if nowhere else, should be simple, modest, in no way ministering to vanity, display, or tending to keep away the poor, or sad, or sin-burdened. I appeal to any cultivated, real lady, who has a sense of proprieties, to answer the question: Is the church assembly the place for gorgeous and costly dress? Positively, women are enjoined to seek the adornment of good works.

(2) They are enjoined to learn in quietness with all subjection, not to teach or have dominion over the man, or as expressed in 1Co 14:33-35 . Evidently from all the context, this passage in Timothy refers to official teaching, as a pastor ruling a church, and to prophesying in 1Co 14:34-35 . The custom in some congregations of having a woman as pastor is in flat contradiction to this apostolic teaching and is open rebellion against Christ our King, and high treason against his sovereignty, and against nature as well as grace. It unsexes both the woman who usurps this authority and the men who submit to it. Under no circumstances conceivable is it justifiable. 2. Reasons:

(1) Adam was first formed, then Eve. Here the allusion is obvious to the beginning of the human race. The whole race was created in Adam potentially. His companion, later named Eve for a grace reason, was called “woman,” which simply means derived from the man. The man, by nature, is the head of the family.

(2) In addition to this natural reason is the explicit divine part in the fall of the race. Compare Gen 3:16 with this authority subjecting her to the man because of her tempting passage (1Ti 2:14 ).

3. The encouraging and compensatory promise:

“But she shall be saved through her childbearing, if they continue in faith and love and sanctification with sobriety.” Whatever this ‘difficult passage means, it is intended as compensation to the woman for her restriction in sphere and subjection of position. Two words constitute the difficulty of interpretation: (1) The import of “saved”, “she shall be saved through her childbearing”; (2) what the antecedent of the pronoun “they”, “if they shall continue, etc.” One obvious meaning of saved lies in the evident allusion to the gospel promise in Gen 3:15 . “The seed of the woman shall bruise the serpent’s head,” and to Adam’s evident understanding of the grace in the promise, since he at once changes her name from “woman” (Issha), i. e., derived from the man, to “Eve” (Chavvah), because she was thus made the mother of all living (Chay). As for grace reasons Abram’s name was changed to Abraham, Sari to Sarah, Jacob to Israel, Simon to Cephas, so she is no longer named “derived from the man,” but “the mother of all life,” and this came through the bearing of a child her seed, not the man’s who shall be the Saviour of the world. What a marvelous change of names! Though herself derived from the man, yet from her is derived salvation through her Son. See the explanation of the angel at the annunciation to the virgin Mary in Luk 1:31-35 . She shall be saved in bearing a child who is God manifest in the flesh.

But the true antecedent of the pronoun “they” “if they continue, etc.” suggests a more appropriate thought, at least one in better harmony with the context. Let us get at this thought by a paraphrase: The man shall have his life directly in authority and public leadership. The woman shall live, indirectly, in the children she bears if they (the children) prove to be worthy. The man lives or dies according to his rule and leadership in public affairs; the woman lives or dies in her children. His sphere is the public arena. Her sphere, the home. Washington’s mother lived in him; Lois and Eunice lived in Timothy. The Roman matron, Cornelia, pointed to her boys, the Gracchi, and said, “These are my jewels.”

The world is better and brighter when women sanctify and beautify home, proudly saying, “My husband is my glory, my children are my jewels and I am content to live in them. Why should I desire to be a man and fill his place: who then will fill mine?” See the ideal woman in Pro 31:10-31 . It would be unnatural and ungrammatical to start a sentence with “she,” singular, and arbitrarily change it to “they,” both referring to the same antecedent. That nation perishes which has no homes, no family sanctity, no good mothers.

Under my construction of this paragraph, I never call on a woman to lead the prayers of a church assembly, nor yield any kind of encouragement to a woman pastor. This is very far from denying any place to woman in kingdom activities. I have just suggested to a woman the great theme for an essay: “Woman’s Sphere in Kingdom Activities.” The Scriptures blaze with light on the subject and teem with illustrations and inspiring examples. Understand that the injunction against woman’s teaching does not at all apply to teaching in the schoolroom nor at home, but only to teaching involving church rule that would put man in subjection. Nor is prayer inhibited, but the leading in prayers in the church assemblies.

The third chapter, except the last paragraph, relates to church officers, their qualifications and duties, and the last paragraph relates to the church mission. Let us now take up the first part. The first officer of the church is the bishop (1Ti 3:1-7 ), and we find here that this title episcopos (“bishop”) ig derived from a function of his work, to wit: overseeing, or superintending, the work of the church. An episcopos is an overseer. Considering the church as a flock that must be guided, fed, and guarded, he is called “pastor,” that is, a shepherd. He is also called “presbytery,” i. e., elder, a church ruler. In view of his duty to proclaim the messages of God, he is called a kerux, that is, “preacher.” In view of his duty to expound the word and instruct, he is didaskalos, a “teacher.” But bishop, pastor, elder, preacher, and teacher do not signify so many offices, but departments of work in the one office. Here is a working force there is an overseer for that working force; here is a flock there is a shepherd for that flock; here is an assembly there is a ruler of that assembly, a president; here is an audience there is a preacher to that audience; here is a school and there is a teacher for that school, an expounder of the word of God. This office, from its importance, may be learned from the fact that “no man taketh the office unto himself”; God calls him to it, as Paul said to the elders at Ephesus, “The Holy Spirit hath made you bishops,” and the church sets him apart by prayer and the laying on of hands. In the Northern section of this country some say, “What is ordination? It is nothing.”

We had better let God’s ordinances stand as he instituted them.

The duties of the pastor may be inferred from the terms above.

We now come to consider the question of his qualifications, and the qualifications in this passage are put before us, first negatively and then positively, or rather, the two intermingle, now a positive, now a negative.

Let us look at the negative qualifications: “Without reproach.” Do not make a man the pastor of a congregation whose record is all spotted, reproaches coming up against him here, there, and everywhere. Second, he must be no brawlers I once heard a pastor boast on a train that he had just knocked a man down. I said, “I am going to pray for you either to repent of that sin, or resign as a pastor.” I will admit there was some provocation, but a pastor must not be a brawler, he is not a swash buckler, he is no striker. In the case of the two wicked men who headed off the Methodist circuit rider and told him he must turn back I believe I would myself have fought under the circumstances, and as the Methodist preacher did fight, and I am glad he whipped the other fellows. But the idea here is that the preacher must not have the reputation of “throwing his hat into the ring”: “Now, there’s my hat, and I’ll follow it”, “don’t you kick my dawg around.” Not contentious. I saw within the last ten days the account of a man’s death, and I thought as soon as I saw it: “O Lord, I hope thy grace has saved him and put him in a place where he will see that it is not right to be an eternal disputer.” We should not be like Shakespeare’s Hotspur, ready “to cavil on the ninth part of a hair.”

“No lover of money.” Any man that loves money is guilty of the sin of idolatry; covetousness is idolatry, and the fellow that holds the dollar till the eagle squeals, or holds it so close to his eye that he cannot see a lost world, or that dreams about it and just loves to pour it through his fingers or to hear the bank notes rustic he should not preach.

“Not a novice.” What is a novice? A novice is one just starting out. Now that does not mean that a novice must not be a preacher. He must learn to preach some time, but do not make him the bishop of a church. “Not a novice” why? “Lest being lifted up with pride, be falls into the condemnation that came on the devil.” That is where the devil got his fall. Being lifted up with pride, too proud to be under another creature at first made lower than himself, afterward to be exalted above him.

These are the negatives. Now, let’s look at the positives. First, “the husband of one wife.” Does that mean that he must be the husband of a wife is that what it means? In other words, that an unmarried, man ought not to be a pastor? I will say this for the unmarried pastor: If he is not wiser than Solomon, more prudent than Augustus and more patient than Job, he certainly has rocks ahead of him I We had an old deacon once that put his foot right on it that that was what it meant: “I am willing to give that young preacher a place, I am willing to recognize him and even ordain him to special mission stations to preach, but no unmarried man can be pastor of this church.”

Second, does it mean that as a large part of these people were heathen, just converted, and tangled up with their polygamous associations even when they were converted, having more than one wife, the question being: “What are you going to do with them and the children?” Now does the apostle mean that even if we patiently bear for a time with the bigamist or polygamist cases, yet we must not make bishops of them? Some commentaries suggest that meaning. I will put it in a third form: Does it mean that he must have but one wife according to scriptural law? Some have been legally divorced under human law, but not under the Scriptures, and have married again. Now, shall we have a man as a pastor who may not under human law, but who under Christ’s law, may have more than one wife is that what it means?

We find the same requirement in the case of the deacon. But to proceed with qualifications: “temperate” and I think that not merely means temperance in drink, but includes temperance in eating. A man may be a glutton as well as a tippler; and without raising the question as to whether the pastor should be a total abstainer, one thing is certain; no man should be made the pastor of a church who drinks intoxicating liquors as a beverage.

“Sober minded” in the sense of grave, the opposite of which is levity. Do not put a man in the office of bishop who is a clown. I knew a man who occupied the pastoral position in a prominent place in this state; a very brilliant man. But it was impossible to have a reverent feeling toward him, for he was the funniest man I ever saw; he could imitate birds, dogs, and cattle, and hearing him imitate a stutterer would make a dog laugh. It was exceedingly funny, but after you laughed at him and listened to him, somehow or other you did not have reverence for him, for he was not sober-minded.

The next word is “orderly.” I said once to a young preacher, “You have mind enough to be a preacher, and I really believe you are a converted man, but you have a disorderly and lawless spirit. You will more likely succeed as an anarchist than as pastor of a church.”

The next phrase is “given to hospitality.” Here most preachers stand the test. As a rule they and their wives are very open hearted and open handed. God bless them! They have not only given themselves to hospitality, but they have given to it everything they have, as a rule. I have known my father to entertain a whole association of seventy messengers. The highest I ever entertained was forty, and they crowded me, too, but they were a lot of mighty good fellows.

“Gentle”: he ought not to be a rough fellow. “Ruling well his own house”: that’s the rock that some of us fall on. I am sure that when I was a pastor I did not measure up on that. “Having a good testimony from them that are on the outside.” If we go out over a town or community and inquire about the preachers, we find that for some preachers everybody has a good word, and for some other preachers no one speaks well and some even sneer when his name is mentioned. The obvious reason of this requirement is that the preacher, in order to fulfil his mission to the lost, must be in position to reach them. If they have no confidence in him as a man if they can even plausibly question his personal integrity as to honesty, veracity, and purity, he can do them no good.

But though we have all the characteristics so far named, the lack of two of them knocks us out: “aptness to teach” and “ability to rule.” The first does not mean that we must be learned; that our range of information must be extensive; that we must have gathered a great storehouse of varied knowledge. We may have all of these and yet be a dead failure in the teacher’s office. Indeed, we may lack these our ignorance be as vast as another man’s learning and yet possess that essential qualification: “aptness to teach.” Ignorance can be cured, but the natural incapacity to teach is irremediable so far as this office is concerned. The power to arrest and hold attention, the power to awaken the dormant and alarm the careless, the great faculty of being able to impart what we do know or may acquire, the being able, not only to say things but, to so say them that they will stick, yea, the power not of pouring into empty vessels from our fulness nor of cramming a receptacle with many things, but of suggesting so that the other mind will do the thinking and working out that is the teacher.

Once only, though inclined thereto more than once, I put my arms in tenderness around a ministerial student and said, “My boy, may you and God forgive me if I make a mistake, but after patient trial and much observation, I am impressed that you never can be a preacher. You are a Christian all right, your moral character is blameless) but so far as I am capable of judging with the lights before me, you are wholly devoid of any aptness to teach.”

The deacon. So far as moral qualifications go, there is little difference between the qualifications of preacher and deacon. And they area like in the requirement of “soundness in the faith.” It is not fitting that any officer of a church should hold loose views on the cardinal doctrines of Christianity. Yea, there are strong and obvious reasons why the collector and disburser of church funds should be as free as the preacher from “the love of money,” or “covetousness,” lest in making estimates on recommending expenditures he should make his own miserly spirit the standard of church liberality.

But, also, because of his official relation to church finances, even more than in the preacher’s case, he should have business sense and judgment. Without going into details of the exposition of words and phrases, we need to impress our minds with some general reflections on this office:

1. In what idea did the office originate? In the necessity of the division of labor. One man cannot do everything. Old Jethro, the father-in-law of Moses, was a wise man in his generation. He observed Moses trying to do everything in the administration of the affairs of a nation, and fortunately for succeeding administrations freed his mind, saying in substance: “This is not a wise thing you do. You weary yourself and the people who have to wait for attention. You attend to things Godward, and appoint others to attend to secular matters.” The good advice for a division of labor resulted in the appointment of graded judges, to the great dispatch of business and the relief of the overburdened Moses and the weary people. (See full account, Exo 18:13-26 .)

Certainly the judicious division of labor is one of the greatest elements of success in the administration of the world’s affairs. From the account in Act 6:1-6 , it is evident that this was the ruling idea in the institution of the deacon’s office. The ministerial office was overtaxed in giving attention to the distribution of the charity fund, to the detriment of its spiritual work. This was bad policy in economics and unreasonable. It left unemployed competent talent. People to be interested in any enterprise must have something to do.

2. The next idea underlying this office was, that in applying the economic principle of the division of labor, this office should be supplemental to the preaching office. It was designed to free the preacher’s mind and heart from unnecessary cares with a view to the concentration of his powers in spiritual matters. “It is not fit that we should forsake the word of God and serve tables. Look ye out among yourselves suitable men to attend to this business. But we will continue stedfastly in prayer, and in the ministry of the word.” Evidently, therefore, the deacon’s office is supplemental to the pastor’s office. A deacon therefore whose services are not helpful in this direction fails in the fundamental purposes of his appointment. He is not to be a long-horned ox to gore the pastor, but a help to him. Some deacons so act as to become the enemy and dread of every incoming pastor.

3. The third idea of his office delimits his duties the charge of the temporalities of the church, over against the pastor’s charge of the spiritualities. Of course, this includes the finances of the church, the care of its property and the provision for comfortable service and worship, and for the proper observances of its ordinances. I heard an old-time Baptist preacher, at the ordination of some deacons, expound this text, “to serve tables.”

His outline was:

1. To serve the table of the Lord arrange for the Lord’s Supper.

2. To serve the table of the poor administer the charities of the church.

3. To serve the table of the pastor make the estimates and recommendations of appropriations for pastoral support and other current expenses, collect and disburse the fund. But we go outside the record and introduce vicious innovations on New Testament simplicity if we regard, or allow the deacons themselves to regard a board of deacons as

1. The grand jury of a church. To bring in all bills of indictments in cases of discipline. They are not even, exofficio, a committee on discipline, though not barred, as individuals, from serving on such committees. Discipline is an intensely spiritual matter, whether in regard to morals or doctrines, and is the most delicate of all the affairs of a church. It does not at all follow that one competent as a businessman to attend to temporal and financial matters is the best man to handle such a delicate, spiritual matter as discipline. The preacher, charged with the spiritualities of the church is, exofficio, the leader and manager here, as every case of discipline in the New Testament shows. In not one of them does a deacon, as such, appear. Indeed, any member of a church may bring a case of discipline to its attention, and every member of the church is required under proper conditions to do this very thing. (See Mat 18:15-17 .)

In reading this paragraph omit the “against thee” in the second line as unsupported by the best manuscripts. Read it this way: “If thy brother sin, go right along, and convict him of his fault, between thee and him alone.” No matter against whom the sin, nor whether it be a personal or general offense, as soon as you know it, go right along and take the steps required first of you alone, then of you and others. If you and the others fail, even then it does not say: “Tell it to the deacons.” Officially they have nothing in the world to do with it. “Tell it to the church.” When the deacons are made a grand jury, God’s law of responsibility resting on each brother is superseded by a most vicious human innovation.

2. A board of deacons is not a board of ruling elders having official charge of all church affairs. Baptists are not Presbyterians in church polity. It is not the name, but the thing, that is objectionable. We do not dodge the offense of having a ruling board by calling them deacons. The New Testament elders who ruled were preachers. There is not even a remote hint in the New Testament that the deacon’s office was a ruling office.

The reader must observe that proving precedes appointment to pastoral or deacon’s office. Unknown, untried men should not be put in either office. One of the greatest needs in the Baptist denomination today is a corps of good deacons in every church, attending to the New Testament functions of their office and no other. One of the greatest evils in our denomination is making, or allowing the corps of deacons to become a grand jury or a board of rulers. All along the shores of history are the debris of churches wrecked on these sunken, keel-splitting rocks.

One other great need of our people is that a great sentence of this section should be lifted up and glorified as a good deacon’s objective and incentive: “For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Jesus Christ” (1Ti 3:13 ). It ought to become so exalted that it would become every deacon’s inspiration and guiding star. As a meritorious distinction, it should outrank the badge of the Legion of Honor, the Collar of the Golden Fleece, or the degree of Ph.D. conferred by earth’s greatest university.

We need now to consider only one other sentence: “Women in like manner must be grave, not slanderers, temperate, faithful in all -things.” As this verse is sandwiched between two paragraphs on the deacon’s office, and is a part of the section on church officers, it would be out of all connection to interpret it of women in general. And as there is no similar requirement concerning the pastor’s higher office, we should not render it “wives” meaning the wives of deacons. The context requires the rendering: “women deacons.” This rendering not only has the support of Rom 16:1 , commending Phoebe as a deaconess of the church at Cenchrea and as doing work supplemental to the preacher and the administrator of charity help, but meets a need as obvious as the need of a male deacon. In every large church there is deacon’s work that cannot be well done except by a female deacon. In the administration of charity in some cases of women in the preparation of female candidates for baptism) and in other matters of delicacy there is need for a woman church official. The Waco church of which I was pastor for so many years, had, by my suggestion and approval, a corps of spiritually minded, judicious female deacons who were very helpful, and in some delicate cases indispensable. In churches on heathen mission fields the need is even greater than in our country Many an embarrassment did the worthy deaconess save me from, even on the subject of visitation. In some cases appealing for charity, only these women could make the necessary investigation.

QUESTIONS

1. To what matters Isa 1 Timothy confined, what the evidence thereof and how does the fact bear on the interpretation of the book?

2. What distinction does the paragraph 1Ti 2:8-15 sharply make?

3. What the first injunction on women in the church assemblies and why?

4. What the second and the reasons?

5. What the result of having a woman pastor?

6. What the compensating promise for these restrictions?

7. What words constitute the difficulties of interpreting this promise?

8. What the antecedent of the pronoun, “they”?

9. What the possible explanation of “She shall be saved through her childbearing”?

10. In this context what the more probable explanation? Convey it by a paraphrase.

11. Illustrate this by a scriptural, a classical, and a modern case.

12. What Old Testament passage is in line with the thought and pictures the ideal woman?

13. What the limitations on woman’s praying and teaching?

14. What the twofold lesson of 1Ti 3 ?

15. In the paragraph 1Ti 3:1-7 what the name of highest church officer and its meaning?

16. Give other names for this officer and their meanings.

17. Give the qualifications for this officer negatively and positively.

18. What the meaning of “husband of one wife”?

19. Meaning of “novice”?

20. Why should a pastor have good testimony of them that are without?

21. Most of these qualifications relate to his character, but what two bear on his work?

22. Show what “aptness to teach” does not mean and then show in what it consists.

23. Cite other passages to show that the bishop is a ruler.

24. What the second office?

25. Wherein do his qualifications coincide with the pastor’s?

26. Wherein superior?

27. Why should not a deacon be “a lover of money”?

28. In what idea did the office originate?

29. Cite an Old Testament example.

30. What the second idea underlying the office and what the passage showing it?

31. What the third?

32. Give the text and outline of a notable sermon at the ordination of deacons.

33. Show why a corps of deacons should not be considered a grand jury.

34. Why not a ruling board?

35. What officer of a church has charge of discipline and why? Of ruling?

36. What is a long-horned deacon? Ans.: One who gores the pastor instead of helping him and in love of ruling runs roughshod over the church.

37. Why from the context must 2Ti 3:11 be construed to teach that there should be “female deacons” and what other scripture in support and what the need of having them?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Ver. 8. Pray everywhere ] Any place now (be it but a chimney) may make a goodly oratory, Joh 4:21 .

Lifting up holy hands ] Better washed than Pilate’s were, rinsed in that blessed fountain of Christ’s blood,Zec 13:1Zec 13:1 . Else, God utterly abhors them, Isa 1:15-16 . The priests had their laver to wash in, before they sacrificed. The Turks at this day before prayer wash both face and hands, sometimes their head, and other parts of the body. But what saith St James, Jas 4:8 , and the prophet Jeremiah, Jer 4:14 ? The fountain of goodness will not be laden at with foul hearts and hands.

Without wrath ] Or, rancour, Mat 5:24 . God will not be served till men be reconciled. When Abraham and Lot were agreed, then God appeared.

Or doubting ] Heb 11:6 ; Jas 1:6 ; without disceptation or reasoning with carnal reason.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 .] See summary at beginning of chapter. I will then (“in the active wish is implied: it is no mere willingness or acquiescence,” Ellic. On the distinction between and , see Donaldson, Cratyl. 463, p. 650 f. Exo 2 : and Ellic. on ch. 1Ti 5:14 ) that the men (the E. V. by omitting the article, has entirely obscured this passage for its English readers, not one in a hundred of whom ever dream of a distinction of the sexes being here intended. But again the position of forbids us from supposing that such distinction was the Apostle’s main object in this verse. Had it been so, we should have read . As it now stands, the stress is on , and is taken for granted. Thus the main subject of 1Ti 2:1 is carried on, the duty of PRATER, in general not (as Schleierm. objects) one portion merely of it, the allotting it to its proper offerers) pray in every place (these words regard the general duty of praying, not the particular detail implied in : still less are we to join ( ) . It is a local command respecting prayer, answering to the temporal command , 1Th 5:17 . It is far-fetched and irrelevant to the context to find in the words, as Chr., Thdrt., al., Pel., Erasm., Calv., Beza, Grot., al., the Christian’s freedom from prescription of place for prayer (vulgo ) , Thdrt.: and Chrys., ), lifting up holy hands (see LXX, ref. Ps.: also Psa 27:2 , 43:20; Clem. Rom. Eph 1 to Corinthians, ch. 29, p. 269: , . These two passages, as Huther observes, testify to the practice in the Christian church.

The form with a feminine is unusual: but we must not, as Winer suggests (edn. 6, 11. 1), join it to . His own instances, , Luk 2:13 , , Rev 4:3 , furnish some precedent: and the fact that the ending – is common to all three establishes an analogy. “Those hands are holy, which have not surrendered themselves as instruments of evil desire: the contrary are , 2Ma 5:16 ; compare, for the expression, Job 17:9 , Psa 23:4 , and in the N. T., especially Jas 4:8 , .” Huther. See classical passages in Wetst.) without (separate from, “putting away,” as Conyb.) wrath and disputation (i.e. in tranquillity and mutual peace, so literally, sine disceptatione , as vulg., see note on ref. Phil. Ellic.’s objection, that we should thus import from the context a meaning unconfirmed by good lexical authority, is fully met by the unquestionable usage of the verb in the N. T. for to dispute . At the same time, seeing that the matter treated of is prayer , where disputing hardly seems in place, perhaps doubting is the better sense; which, after all, is a disputation within one’s self).

Fuente: Henry Alford’s Greek Testament

1Ti 2:8 . : is resumptive of the general topic of public worship from which the writer has digressed in 1Ti 2:3-7 . is found again in 1Ti 5:14 . In both places, has the force of a practical direction issued after deliberation. See also reff. On the contrary, is used only in reference to abstract subjects. See Rom 16:19 , 1Co 7:7 ; 1Co 7:32 ; 1Co 11:3 ; 1Co 14:5 . : that the men should conduct public worship . Perhaps Bengel is right in understanding 1Pe 3:7 in the same sense. See reff. for in this special signification. : the men of the community as opposed to the women, 1Ti 2:9 (R.V.). There is no specific restriction of the conduct of worship to a clergy.

: to be connected with what precedes: the directions are to apply to every Church without exception; no allowance is to be made for conditions peculiar to any locality; as it is expressed in 1Co 14:33-34 , , . The words do not mean in any place , as though fixed places for worship were a matter of indifference; neither is there any allusion, as Chrys. explain it, to the abolition by Christ of the restriction of worship to one place, Jerusalem, as in Joh 4:21 . : This is not directly intended to enjoin a particular gesture appropriate to prayer, but merely avoids the repetition of . To uplift the hands in prayer was customary: 1Ki 8:22 , Psa 28:2 etc., Isa 1:15 , Clem. Rom. ad Cor . i. 29. The men that are to have the conduct of the public worship of the Church must be upright men who have clean hands, hands that are holy (Job 17:9 ; Job 23 (24):4; Jas 4:8 ). For as an adj. of two terminations, compare Luk 2:13 , Rev 4:3 . See Winer-Moulton, Grammar , p. 80.

: This indicates the two conditions necessary to effectual prayer: freedom from irritation towards our fellow-men (Mat 6:14-15 , Mar 11:25 ), and confidence towards God (Jas 1:6 ; Luk 12:29 ). has the sense of doubt in Rom 14:1 . This sense (A.V. doubting ) is that given to the term here by Chrysostom ( ) and Theodoret ( ). The rendering disputing (R.V.) disceptatio (Vulg.) merely enlarges the notion conveyed in . The reff. to are places where it is spoken of as a human affection.

Fuente: The Expositors Greek Testament by Robertson

1Ti 2:8 to 1Ti 3:1 a . The ministers of public prayer must be the men of the congregation, not the women. A woman’s positive duty is to make herself conspicuous by good works, not by personal display. Her place in relation to man is one of subordination. This is one of the lessons of the inspired narratives of the Creation and of the Fall. Nevertheless this does not affect her eternal position. Salvation is the goal alike of man and woman. They both attain supreme blessedness in the working out of the primal penalty imposed on Adam and Eve.

Fuente: The Expositors Greek Testament by Robertson

1 Timothy

WHERE AND HOW TO PRAY

1Ti 2:8 .

The context shows that this is part of the Apostle’s directory for public worship, and that, therefore, the terms of the first clause are to be taken somewhat restrictedly. They teach the duty of the male members of the Church to take public, audible part in its worship.

Everywhere, therefore, must here properly be taken in the restricted signification of ‘every place of Christian assembly.’ And from the whole passage there comes a picture of what sort of thing a meeting of the primitive Church for worship was, very different from anything that we see nowadays. ‘Every one of you hath a psalm, hath a doctrine, hath an exhortation.’ I fancy that some of the eminently respectable and utterly dead congregations which call themselves Christian Churches would be very much astonished if they could see what used to be the manner of Christian worship nineteen hundred years ago, and would get a new notion of what was meant by ‘decently, and in order.’

But we may fairly, I suppose, if once we confess that this is so, widen somewhat the scope of these words, and take them rather as expressive of the Apostle’s desire and injunction, for the word that he used here, ‘I will,’ is a very strong one, to all Christian people, be they men or women, that they pray ‘everywhere,’ in the widest sense of that expression, ‘lifting up holy hands without wrath or doubting.’

I do not attempt anything more than just to go, step by step, through the Apostle’s words and gather up the duties which each enjoins.

‘I will that men pray everywhere.’ That is the same in spirit as the Apostle’s other command: ‘Pray without ceasing; in everything give thanks.’ A very high ideal, but a very reasonable one, for unless we can find some place where God is not, and where the telegraph between heaven and earth is beyond our reach, there is no place where we should not pray. And unless we can find a place where we do not want God, nor need Him, there is no place where we should not pray. Because, then, ‘everywhere’ is equally near Him, and the straight road to His throne is of the same length from every hole and corner of the world; therefore, wherever men are, they ought to be clinging to His skirts, and reaching out their open hands for His benefits; and because, wherever a man is, there he utterly depends upon God, and needs the actual intervention of His love, and the energising of His power for everything, even for his physical life, so that he cannot wink his eyelashes without God’s help, therefore, ‘In every place I will that men pray.’

And how is that to be done? First of all, by keeping out of all places where it is impossible that we should pray; for although He is everywhere, and we want Him everywhere, there are places–and some of us know the roads to them but too well, and are but too often in them–where prayer would be a strange incongruity. A man will not pray over the counter of a public-house. A man will not pray over a sharp bargain. A man will not pray that God may bless his outbursts of anger, or sensuality and the like. A man will not pray when he feels that he is deep down in some pit of self-caused alienation from God. The possibility of praying in given circumstances is a sharp test, although a very rough and ready one, whether we ought to be in these circumstances or not. Do not let us go where we cannot take God with us; and if we feel that it would be something like blasphemy to call to Him from such a place, do not let us trust ourselves there. Jonah could pray out of the belly of the fish, and there was no incongruity in that; but many a professing Christian man gets swallowed up by monsters of the deep, and durst not for very shame send up a prayer to God. Get out of all such false positions.

But if the Apostle wills ‘that men pray alway,’ it must be possible while going about business, study, daily work, work at home amongst the children, work in the factory amongst spindles, work in the counting-house amongst ledgers, work in the study amongst lexicons, not only to pray whilst we are working, but to make work prayer, which is even better. The old saying that is often quoted with admiration, ‘work is worship,’ is only half true. There is a great deal of work that is anything but worship. But it is true that if, in all that I do, I try to realise my dependence on God for power; to look to Him for direction, and to trust to Him for issue, then, whether I eat, or drink, or pray, or study, or buy and sell, or marry or am given in marriage, all will be worship of God. ‘I will that men pray everywhere.’ What a noble ideal, and not an impossible or absurd one! This was not the false ideal of a man that had withdrawn himself from duty in order to cultivate his own soul, but the true ideal of one of the hardest workers that ever lived. Paul could say ‘I am pressed above measure, insomuch that I despair of life, and that which cometh upon me daily is the care of all the churches,’ and yet driven, harassed beyond his strength with business and cares as he was, he did himself what he bids us do. His life was prayer, therefore his life was Christ, therefore he was equal to all demands. None of us are as hard-worked, as heavily pressed, as much hunted by imperative and baying dogs of duties as Paul was. It is possible for us to obey this commandment and to pray everywhere. A servant girl down on her knees doing the doorsteps may do that task from such a motive, and with such accompaniments, as she dips her cloth into the hot-water bucket, as to make even it prayer to God. We each can lift all the littlenesses of our lives into a lofty region, if only we will link them on to the throne of God by prayer.

There is another way by which this ideal can be attained, and that is to cultivate the habit, which I think many Christian people do not cultivate, of little short swallow-flights of prayer in the midst of our daily work. ‘They cried unto God in the battle, and He was entreated of them.’ If a Philistine sword was hanging over the man’s head, do you think he would have much time to drop down upon his knees, to make a petition, divided into all the parts which divines tell us go to make up the complete idea of prayer? I should think not; but he could say, ‘Save me, O Lord!’ ‘They cried to God in the battle–little, sharp, short shrieks of prayer–and He was entreated of them.’ If you would cast swift electric flashes of that kind more frequently up to heaven, you would bring down the blessings that very often do not come after the most elaborate and proper and formal petitions. ‘Lord, save or I perish!’ It did not take long to say that, but it made the difference between drowning and deliverance.

Still further, notice the conditions of true prayer that are here required. I will that men pray everywhere ‘lifting up holy hands.’ That is a piece of symbolism, of course. Apparently the Jewish attitude of prayer was unlike ours. They seem to have stood during devotion and to have elevated their hands with open, empty, upturned palms to heaven. We clasp ours in entreaty, or fold them as a symbol of resignation and submission. They lifted them, with the double idea, I suppose, of offering themselves to God thereby, and of asking Him to put something into the empty hand, just as a beggar says nothing, but holds out a battered hat, in order to get a copper from a passer-by. The psalmist desired that the lifting up of his hands might be as the ‘evening sacrifice.’

If a man stands with his open, empty palm held up to God, it is as much as to say ‘I need, I desire, I expect.’ And these elements are what we must have in our prayers; the sense of want, the longing for supply, the anticipation of an answer. What do you hold out your hand for? Because you expect me to drop something into it, because you want to get something. How do you hold out your hand? Empty. And if I am clasping my five fingers round some earthly good it is of no use to hold up that hand to God. Nothing will come into it. How can it? He must first take the imitation diamonds out of it or we must turn it round and shake them out before He can fill it with real jewels. As for him who continues to clutch worldly goods, ‘let not that man think that he shall receive anything of the Lord.’ Empty the palm before you lift it.

Still further, says Paul, ‘lifting up holy hands.’ That, of course, needs no explanation. One of the psalms, you may remember, says ‘I will wash mine hands in innocency, so will I compass Thine altar.’ The psalmist felt that unless there was a previous lustration and cleansing, it was vain for him to go round the altar. And you may remember how sternly and eloquently the prophet Isaiah rebukes the hypocritical worshippers in Jerusalem when he says to them, ‘Your hands are full of blood. Wash you, make you clean, put away the evil of your doings,’ and then come and pray. A foul hand gets nothing from God. How can it? God’s best gift is of such a sort as cannot be laid upon a dirty palm. A little sin dams back the whole of God’s grace, and there are too many men that pray, pray, pray, and never get any of the things that we pray for, because there is something stopping the pipe, and they do not know what it is, and perhaps would be very sorry to clear it out if they did. But all the same, the channel of communication is blocked and stopped, and it is impossible that any blessing should come. Geographers tell us that a microscopic vegetable grows rapidly in one of the upper affluents of the Nile, and makes a great dam across the river which keeps back the water, and so makes one of the lakes which have recently been explored; and then, when the dam breaks, the rising of the Nile fertilises Egypt. Some of us have growing, unchecked, and unnoticed, in the innermost channels of our hearts, little sins that mat themselves together and keep increasing until the grace of God is utterly kept from permeating the parched recesses of our spirits. ‘I will that men pray, lifting up holy hands,’ and unless we do, alas! for us.

If these are the requirements, you will say, ‘How can I pray at all?’ Well, do you remember what the Psalmist says? ‘If I regard iniquity in my heart, the Lord will not hear me,’ but then he goes on, ‘Blessed be God, who hath not turned away my prayer nor His mercy from me.’ It is always true that if we regard iniquity in our hearts, if in our inmost nature we love the sin, that stops the prayer from being answered. But, blessed be God, it is not true that our having done the sin prevents our petitions being granted. For the sin that is not regarded in the heart, but is turned away from with loathing hath no intercepting power. So, though the uplifted hands art stained, He will cleanse them if, as we lift them to Him, we say, ‘Lord, they are foul, if thou wilt Thou canst make them clean.’

But the final requirement is: ‘Without wrath or doubting.’ I do not think that Christian people generally recognise with sufficient clearness the close and inseparable connection which subsists between their right feelings towards their fellow-men and the acceptance of their prayers with God. It is very instructive that here, alongside of requirements which apply to our relations to God, the Apostle should put so emphatically and plainly one which refers to our relations to our fellows. An angry man is a very unfit man to pray, and a man who cherishes in his heart any feelings of that nature towards anybody may be quite sure that he is thereby shutting himself out from blessings which otherwise might be his. We do not sufficiently realise, or act on the importance, in regard to our relations with God, of our living in charity with all men. ‘First, go and be reconciled to thy brother,’ is as needful to-day as when the word was spoken.

‘Without . . . doubting.’ Have I the right to be perfectly sure that my prayer will be answered? Yes and no. If my prayer is, as all true prayer ought to be, the submission of my will to God’s and not the forcing of my will upon God, then I have the right to be perfectly sure. But if I am only asking in self-will, for things that my own heart craves, that is not prayer; that is dictation. That is sending instructions to heaven; that is telling God what He ought to do. That is not the kind of prayer that may be offered ‘without doubting.’ It might, indeed, be offered, if offered at all, with the certainty that it will not be answered. For this is the assurance on which we are to rest–and some of us may think it is a very poor one–’we know that, if we ask anything according to His will , He heareth us.’ To get what we want would often be our ruin. God loves His children a great deal too well to give them serpents when they ask for them, thinking they are fish, or to give them stones when they beseech Him for them, believing them to be bread. He will never hand you a scorpion when you ask Him to give it you, because, with its legs and its sting tucked under its body, it is like an egg.

We make mistakes in our naming of things and in our desires after things, and it is only when we have learned to say ‘Not my will but Thine be done,’ that we have the right to pray, ‘without doubting.’ If we do so pray, certainly we receive. But a tremulous faith brings little blessing, and small answer. An unsteady hand cannot hold the cup still for Him to pour in the wine of His grace, but as the hand shakes, the cup moves, and the precious gift is spilled. The still, submissive soul will be filled, and the answer to its prayer will be, ‘Whatsoever things ye desire believe that ye receive them, and ye shall have them.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: 1Ti 2:8-15

8Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 9Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10but rather by means of good works, as is proper for women making a claim to godliness. 11A woman must quietly receive instruction with entire submissiveness. 12But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13For it was Adam who was first created, and then Eve. 14And it was not Adam who was deceived, but the woman being deceived, fell into transgression. 15But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.

1Ti 2:8 “Therefore I want the men in every place to pray” As Paul affirms dignity and appropriateness in public life (cf. 1Ti 2:1-7), so too, in worship (cf. 1 Corinthians 11-14). The phrase “in every place” probably refers to house churches in or near Ephesus. Acceptable prayer is defined in three ways in 1Ti 2:8.

1. lifting holy hands

2. unstained by anger

3. without dissensions

These qualifications clearly show Paul is speaking to the faithful believers and excluding the false teachers, their surrogate speakers (possibly young widows), and their followers.

Paul uses this phrase, “in every place,” often (cf. 1Co 1:2; 2Co 2:14; 1Th 1:8; 1Ti 2:8). It may be an OT allusion to Mal 1:11, which prophesies a worldwide worship of the Messiah. This would match the repeated use of “all” in 1Ti 2:1-7.

“lifting up holy hands” This was the normal position of Jewish prayer. It mandates that believers’ words and lives ought to agree (cf. Jas 4:8).

“without wrath” This is the Greek term org, which means “a settled opposition” (cf. Mat 5:23-24; Mat 6:15). Anger at others does affect our relationship with God (cf. Mat 5:21-24; Mar 11:25; 1Jn 2:9; 1Jn 2:11; 1Jn 4:20-21).

NASB”dissension”

NKJV”doubting”

NRSV, TEV,

NJB”argument”

Greek philosophers used this term for a teaching session or dialogue. In the NT it has a negative connotation (cf. Mat 15:19; Mar 7:21). Here, it refers to either the context of the teachings or the inappropriate, angry, and disruptive attitude of the false teachers.

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

1Ti 2:9

NASB”likewise”

NKJV”in the manner”

NRSV, TEV”also”

NJB”similarly”

This shows that the context is “how should men and women be involved in public worship” (i.e., house churches, cf. 1 Corinthians 11-14). There is a good discussion on this word in F. F. Bruce, Answers to Questions, pp. 114-115.

“I want women to adorn themselves with proper clothing” Clothes reveal the heart and mind. Believers need to dress appropriately, not only at church but in all places and at all times because they are Christians. The emphasis of this passage is not on outward appearance only, but also on godliness (cf. 1Ti 2:10; 1Pe 3:3-4). In every area of life believers are the light of the world and the salt of the earth (cf. Mat 5:13-16). We must remember who we represent!

However, this does not imply that believers should wear drab clothing. We should dress so as not to stand out in whatever society the believer lives. Be neat, be clean, be in fashion, but most of all be Christian.

“discreetly See full note at 1Ti 3:2.

“not with braided hair and gold or pearls or costly garments” This implies that at least a percentage of the believers were relatively wealthy. The Jewish and Roman hair styles of the day were very elaborate, extravagant, and expensive. Apparently the Christian women were being indoctrinated toward worldliness or personal freedom (possibly caught up in the women’s freedom movement, which had started in Roman culture, cf. 1Co 11:2-16). This may reflect the exclusivism of the false teachers who sought out the rich, the influential, and the intellectual.

1Ti 2:10 “by means of good works” Believers must remember that they are not saved by good works, but unto good works (cf. Eph 2:8-10; Tit 3:8; Jas 2:14-26). Our lives give credibility to our profession of faith, which is the assertion of the entire books of James and 1 John.

In this context “good works” relates to normal domestic cultural expectations (cf. 1Ti 5:10; Tit 2:5).

“as is proper for women making a claim to godliness” This clearly limits the context to saved women. This is not a general guideline for society. The proper dress for God’s children is godliness. Beauty is not a certain attire, but a changed heart. Truly beautiful and attractive women are godly women (in all areas of their lives).

1Ti 2:11 “A woman” This could refer to all Christian women or wives (cf. Charles B. Williams translation, “a married woman” in 1Ti 2:11 and). The context must clarify the author’s intended meaning.

“receive instruction” This is a present active imperative. At first this seems very negative, but (1) women could not study the Law in Judaism or attend school in the Greco-Roman world. So, in a sense this is a positive step towards women being trained in God’s word, (2) this text must be seen in light of the false teachers who were targeting women (cf. 1Ti 5:13; Act 20:30; 2Ti 3:5-9; Tit 1:11). It is possible that some women were surrogate speakers for the false teachers in public worship in the house churches (Gordon Fee, New International Biblical Commentary, vol. 13).

“with entire submissiveness” This also seems negative for our day, but let us remember

1. The term “submission” was used of Jesus. He was submissive to the Father (cf. 1Co 15:28); He was submissive to His earthly parents (cf. 1Th 5:21). In other words He fulfilled His expected societal and religious duties with the proper attitude

2. “Being submissive” is God’s will for all believers (cf. Eph 5:21). It is one of the five Present participles that describes what it means to be “filled with the Spirit” (cf. Eph 5:18)

3. In this same passage in Ephesians Paul uses three domestic examples to show mutual submission within the home (1) wives to husbands; (2) children to parents; and (3) home slaves to masters.

The radically positive part of this context (i.e. Eph 5:18 to Eph 6:9) is that Paul limits the power of those in that society who had all the power (i.e., husband, parents, and masters). In its day Paul’s writings about women, children, and slaves were radically positive

4. Paul did not attack slavery as an issue because he knew it was an issue that would destroy the effectiveness of the church and her witness in that period of history. I think the same is true of the social status of women. Paul asserts their spiritual equality (cf. Gal 3:28; Col 3:11), their giftedness (cf. 1Co 12:7-13), and their role in spreading the gospel (cf. Romans 16). But he knew that women in leadership roles would (1) be misunderstood because of fertility worship and (2) rejected by an almost exclusively patriarchal, male dominated society.

1Ti 2:12 “exercise authority over a man” This verb authente is used only here in the NT. It is defined as “one who acts on his own authority” (authents, master) or “one who dominates.” See discussion in Moulton and Milligan, Vocabulary of the Greek Testament, p. 91. Does this mean that women can be in leadership if they do not dominate? The immediate context does not support this by the added phrase “but to remain quiet” (cf. 1Co 14:34). Paul’s statements about women in submissive roles cannot be explained by the use of this hapax legomenon. It must be dealt with from a cultural perspective. God chose to reveal Himself into a specific cultural setting. Everything in that culture was/is not the will of God for all believers in all cultures in all ages (see Gordon Fee, Gospel and Spirit and How to Read the Bible For All Its Worth, pp. 83-86). The truth and power of the gospel radically changes human culture (i.e. slavery, male dominance). Arrogant, exploitive dominance is evil whether from men or women. There are two extremes to avoid: (1) women can do nothing (Ancient Near Eastern culture) and (2) women can do anything (modern western individualism). Believers (male and female) minister within their culture to maximize evangelism and discipleship, not personal agendas!

SPECIAL TOPIC: WOMEN IN THE BIBLE

1Ti 2:13-15 Paul’s argument in this context is related theologically to Genesis 3. It is also related to excesses of the false teachers (cf. 1Ti 1:3-11; 1Ti 4:1-5; 1Ti 5:11-13). Paul uses Genesis 3 to make the analogy that as Eve was seduced by the snake into sin, rebellion, and independence, so were some of the women deceived in the same way by the false teachers (cf. 1Ti 5:13; 2Ti 3:6-9).

The consequences of the Fall are directly related to woman’s submission to and desire for her husband (cf. Gen 3:16). Her independent action was and is the theological issue. Does this still remain today? Has the gospel totally removed all aspects of the Fall of Genesis 3? Does our modern culture with its trained, articulate women leaders negate Paul’s clear statements? See Special Topic at the beginning of 1Ti 2:12.

1Ti 2:14 “fell into transgression” There are two consequences assigned to Eve because of her transgression: (1) pain in childbirth and (2) submission to her husband. The verb tense is perfect, which implies that these are still in effect. Jesus inaugurated the new age, but believers also still live in the old age.

1Ti 2:15 “But women will be preserved through the bearing of children” This is a very difficult and involved passage. It is possibly the most difficult in all of Paul’s writings. We need to remember

1. its relation to Gen 3:13; Gen 3:16

2. the teachings of the false teachers

3. the contrast (i.e. “But”), which relates to the deception of the false teachers

The term “preserved” or “saved” can be related to either physical deliverance from the birthing experience (cf. New American Standard Version), which seems to be backed up by the use of the word in 1Ti 4:16 for the abuse of the false teachers (some of whom apparently advocated celibacy as a spiritually superior state, cf. 1Ti 4:3), or in the spiritual eschatological sense which forms most of its NT usage.

One novel interpretation is based on a detail of Greek grammar where the definite article in the phrase “through the childbearing,” possibly refers to the incarnation of Jesus Christ:

1. this context relates to Gen 3:15

2. the preposition dia can be translated “by means of”

3. there is a definite article with “the child birth”

4. both the singular and plural are used of “woman . . .they”

Thus Eve becomes the representative of all women saved by the promise of God of a special birth (i.e., Jesus, which is theologically similar to the Adam-Christ typology of Rom 5:12-21; 1Co 15:21-22; 1Co 15:44-48; Php 2:6-7).

The immediate context seems to emphasize that women as home-makers is the societal expectation of Paul’s day, and for most societies, ancient and modern. Woman’s salvation does not come from leadership in public worship or an unexpected cultural freedom.

In truth it does not come from expected social roles either, but through faith and its fruits (cf. 1Ti 2:15 b). Salvation is in and through Christ. Godly women trust Him and do not seek to draw undue attention to themselves. However, in our culture the “undue attention” occurs when women are limited. As lost people would have been turned off by overactive Christian women in the first century, today’s lost people are turned off by a seeming Christian sexism and legalism. The goal is always evangelism and discipleship, not personal freedoms or personal preferences (cf. 1Co 9:19-23).

“if they continue in faith and love and sanctity with self-restraint” This is a third class conditional sentence which means potential contingent action. The contingency is the believing women’s continuance in faith, love, sanctity, and self-restraint. See Special Topic: Perseverance at 2Ti 2:11.

For “self-restraint” see full note at 1Ti 3:2.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

will. App-102.

men = the men, i, e. husbands. App-123.

pray. App-134.

every where = in (Greek. en) every place.

holy. Greek. heal. See Act 2:27.

doubting = reasoning or disputing.

Fuente: Companion Bible Notes, Appendices and Graphics

8.] See summary at beginning of chapter. I will then (in the active wish is implied: it is no mere willingness or acquiescence, Ellic. On the distinction between and , see Donaldson, Cratyl. 463, p. 650 f. ed. 2: and Ellic. on ch. 1Ti 5:14) that the men (the E. V. by omitting the article, has entirely obscured this passage for its English readers, not one in a hundred of whom ever dream of a distinction of the sexes being here intended. But again the position of forbids us from supposing that such distinction was the Apostles main object in this verse. Had it been so, we should have read . As it now stands, the stress is on , and is taken for granted. Thus the main subject of 1Ti 2:1 is carried on, the duty of PRATER, in general-not (as Schleierm. objects) one portion merely of it, the allotting it to its proper offerers) pray in every place (these words regard the general duty of praying, not the particular detail implied in : still less are we to join () . It is a local command respecting prayer, answering to the temporal command , 1Th 5:17. It is far-fetched and irrelevant to the context to find in the words, as Chr., Thdrt., al., Pel., Erasm., Calv., Beza, Grot., al., the Christians freedom from prescription of place for prayer- (vulgo ) , Thdrt.: and Chrys., ), lifting up holy hands (see LXX, ref. Ps.: also Ps. 27:2, 43:20; Clem. Rom. Ephesians 1 to Corinthians, ch. 29, p. 269: , . These two passages, as Huther observes, testify to the practice in the Christian church.

The form with a feminine is unusual: but we must not, as Winer suggests (edn. 6, 11. 1), join it to . His own instances, , Luk 2:13,- , Rev 4:3, furnish some precedent: and the fact that the ending – is common to all three establishes an analogy. Those hands are holy, which have not surrendered themselves as instruments of evil desire: the contrary are , 2Ma 5:16; compare, for the expression, Job 17:9, Psa 23:4, and in the N. T., especially Jam 4:8, . Huther. See classical passages in Wetst.) without (separate from, putting away, as Conyb.) wrath and disputation (i.e. in tranquillity and mutual peace, so literally, sine disceptatione, as vulg., see note on ref. Phil. Ellic.s objection, that we should thus import from the context a meaning unconfirmed by good lexical authority, is fully met by the unquestionable usage of the verb in the N. T. for to dispute. At the same time, seeing that the matter treated of is prayer, where disputing hardly seems in place, perhaps doubting is the better sense; which, after all, is a disputation within ones self).

Fuente: The Greek Testament

1Ti 2:8. , I will therefore) The apostolic authority is represented in this expression; ch. 1Ti 5:14 : comp. presently 1Ti 2:12, I suffer not. The particle therefore takes up again, 1Ti 2:1.- , that men pray) So also in 1Pe 3:7, prayers are assigned to men, in a certain particular point of view. He is speaking here of public prayers, in which the heart of the people follows close after the language of him who prays: comp. the next verse concerning women.- , in every place) construed with , men. Paul also appeals elsewhere on this subject to a similar practice in all the churches. Wherever men are, there are those by whom and for whom prayers are to be made.-, lifting up) They turned up the palms of their hands to heaven, as those asking for help are wont to do.- , holy hands) Wrath and doubting are in the soul: but the hands also ought to be holy. The contrary is found at Isa 1:15, at the end. The word is especially used in the propriety of the Greek idiom for freedom from all violence.-, wrath) which [molesting men especially.-V. g.] is the reverse of love (comp. 1Pe 3:7, at the end), and the mother of doubting.-, doubting) which is opposed to faith. Christianity consists of faith and love, and comprises grace and truth: it therefore ought to form the principal object of our desires, that we may both pray, and live and die, without doubting and wrath. The exercise of prayer, and of the whole of Christianity, is at once either true or vain.[15] Grace cherishes faith; truth, love, Eph 4:15.

[15] That is, Prayer and the whole sum of Christianity stand or fall together. If one is true, both are true; if one is false, both are false.-ED.

Fuente: Gnomon of the New Testament

1Ti 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.

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; Psa 24:4; Jas 4:8.) The church is an elect race, a royal priesthood, a holy nation, a people for Gods own possession (1Pe 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.]

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.]

Fuente: Old and New Testaments Restoration Commentary

Chapter 6 The Consistent Christian Woman

1Ti 2:8-15

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety, (vv. 8-15)

In the first part of this chapter we considered the exhortation to pray for kings, for all who are in authority, and for all men everywhere. We noticed that the exhortation was based on the fact that it is the will of God that all men be saved. All men will not be saved, but that is because they set their desires against Gods desire. He desires them to be saved. They desire to fulfill the lusts of the flesh and to live in opposition to the will of God. But if people repent and turn to God, no matter what the record may have been, no matter how sinful and vile, there is forgiveness, abundant grace in the heart of God and sufficient merit in the work of our Lord Jesus Christ whereby all may be saved.

Having dealt with the theme of plenteous redemption, the Apostle goes back to the subject of prayer and stresses the importance of holiness of life if one would pray aright. God has never promised to answer a prayer that comes through unclean lips. True prayer must be backed up by a holy life.

We read, I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. There are three things to note here. First, prayer, in order to be effectual, must come from those who are seeking to walk in holiness before God. All men are entitled to approach God, but they must be careful that they are living such lives as will commend their prayers to God. If people are living in unholiness and uncleanness, they have no right to pray. They have no title to pray. God has never promised to hear the prayers of people who are not walking righteously before Him. So many people neglect prayer until some great crisis comes. They drift along, toying with their consciences, putting away a good conscience, and allowing themselves to do things which at first conscience condemns and to which afterward it becomes indifferent because of repeated offenses. And then comes the time when they want to pray. They feel the need of prayer. Perhaps some loved one is seriously ill, and they try to pray for his recovery, and then they find that their prayers are hindered because of unjudged sin in the heart. We can pray with confidence only when our prayer is backed up by a godly life. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Second, we are to pray without indignation or malice, but with love to all mankind. God will not answer a prayer calling down punishment on someone else. If we, in our childish, fretful way, should come to God asking Him to deal in judgment with another whom we feel has offended us, we cannot expect God to hear such a prayer. We are to love our enemies and pray for them that persecute us. We are to lift up holy hands, without wrath and doubting.

Third, the doubter is like one tossed by the waves of the sea. Our Lord Jesus said, Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them (Mar 11:24). When we pray in faith we are sure that we pray according to the will of God as He makes that known to us through His holy Word. It is important then that the Christian should back up his prayer with a holy life and implicit confidence in God.

Having said this, the Apostle turns to the subject of our sisters in Christ, and brings before us certain things which Christian women need to remember if they would live consistent lives to the glory of God. First he says, In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array. Shamefacedness is really shamefastness-standing fast in modesty, not bold or self-assertive, nor flaunting personal charms in a way that careless, godless women of the world do.

But (which becometh women professing godliness) with good works. I would rather listen to some fine Christian woman expound these verses than stand up here, a man, and talk to my sisters in Christ regarding them. I would rather that one of their own was giving them this message, but it is incumbent on me as Christs servant to bring before you just what is in His Word. Remember this, no matter how such Scripture verses as these are spurned by the worldly and backslidden, they are just as truly a part of Gods Word as Joh 3:16.

I remember years ago at a special series of meetings a servant of God was opening up many precious truths in connection with our calling in grace, our place in the body of Christ, our inheritance in Him, and other spiritual themes. One lady who attended the meetings was so stirred that she told how these truths had meant much to her and that she had received great blessing from them. Then in the course of the series of messages the preacher came to a certain passage in 1 Corinthians 14 that had to do with womens behavior in the church of God. As he was reading-it was an open Bible class where people were free to ask questions-this same lady who had testified to having found such blessing through the precious Word spoke up and said, I do not believe that. I think this is all nonsense. Paul was an old bachelor who hated women, and that is why he writes the way he does. We cant depend upon what he says.

The preacher said, My dear sister, you have been rejoicing in the truth that nothing shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom 8:39), havent you?

Yes, she said, I do rejoice in that.

Well, said the preacher, I am pained to have to inform you that Paul said that, and Paul was an old bachelor, so you cant depend upon what he says! I understand you have been rejoicing in the truth that there is one body of which Christ is the head.

Yes, she said, I rejoice in that too.

Well, I am sorry to have to tell you that that is something made known to us by Paul, and Paul was an old bachelor, so you cant depend upon what he says.

He went from one Scripture to another, pointing out the truths which were given to us by Paul, until that dear lady burst into tears and said, May God forgive me. I see now that I have been trifling with the Word of God.

One part of the Word is as truly inspired as another part. When you come across some things in Gods Word that you may think are perhaps questionable, remember that the Holy Spirit who presented Christ as Savior, the Holy Spirit who showed how the way into the Holiest has been opened, is the same Holy Spirit of God who tells our sisters how they ought to behave, and how careful they ought to be to maintain feminine modesty.

Let me read it once again: In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety, not depending on outward things for their charm or glamour, as it is called today. Not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works. Oh, how we all appreciate a woman whose adornment consists of the ornament of a meek and quiet spirit, manifested by patient consideration for others and seeking to do the will of God in grace and humility, so that Christ may be magnified in all her ways! Many of us who were brought up in Christian homes can thank God for examples such as we have seen in our own mothers. Many times as I see how some girls and women of today behave, I thank God my dear mother was not one of these painted, bleached-hair, cigarette-smoking, immodestly dressed women, but a sweet, quiet, godly, Christian woman-a mother who brought her children up in the nurture and admonition of the Lord.

Women, God has given you a wonderful privilege. It is true, as we have heard it said so often, The hand that rocks the cradle [though we may not have cradles any longer] is the hand that rules the world. It is given to mothers to set such examples before their children that they can count on God to save them in their early days, and where mothers obey what we have here they can expect God to honor their faithful testimony.

Do not misunderstand and think of this passage as absolutely forbidding women to wear comely ornaments. Compare the passage in 1Pe 3:3-4, Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. Now notice that if we were to understand that the Spirit of God is forbidding women to do up their hair neatly or forbidding them to wear an occasional ornament of gold, then He is also forbidding the putting on of apparel-and the unfortunate thing is that too many women seem inclined to take that latter part literally! But women are not to depend on these things for their judgment. A woman might have her hair put up ever so beautifully; be arrayed in the loveliest, costliest kind of gown; and decorated with the most beautiful ornaments but have a hard, cold, unforgiving, vain, unchristian spirit. And so her outward adornment would count for nothing. The real adornment is that which springs from a heart in subjection to the Holy Spirit of God.

Then as we pass on we come to a Scripture against which some of our sisters rebel: Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. What is the Apostle insisting on here? We note from other Scripture passages that women are permitted to teach in certain circumstances. But here she is forbidden to teach, or to usurp authority over the man but to be in silence. Here and in 1Co 14:34-35, Paul is speaking of the regular meeting of the assembly when the whole church comes together to worship God, and at that time the man, we are told in Scripture, is to stand before the people as the representative of the Lord Himself who chooses to speak in that way through His servant. Whereas the woman pictures the church itself in subjection to Christ, receiving her instruction from Him. She is not to take a public place as teacher nor usurp authority over the man. This does not mean that she is not to teach at all. The question of women having Bible classes, teaching boys and girls, conducting womens meetings, or even evangelizing-going out and proclaiming Christ to the general public-is not brought up here.

Let me give an illustration which will perhaps make clear what the Apostle is telling us here. I had a rather unusual experience some years ago. I went to a certain summer Bible conference for the first time. On this occasion I was invited by Dr. Torrey. A lady Bible teacher was present whom I had not met before. I think out of mischief Dr. Torrey seated me at the table with that lady, because he knew how I felt as to women preachers. I had the privilege of eating with this gracious lady twice a day, and we became quite well acquainted. As I was coming out of the tabernacle after my address at eleven oclock one day I noticed a blackboard sign that read, At four oclock Miss So-and-so will give an exposition of the book of Acts. I decided I would go and hear her, which I did. At dinner I was in my place ahead of her. When she came in, she shook her finger at me and said, You should not have attended my meeting. You were there only to embarrass me.

Why do you say that? I asked.

You do not believe in women preachers, she said. You believe in taking literally those passages of Pauls.

I asked her, How do you believe in taking them?

She replied, Well, I do not know. They have troubled me during most of my ministry. I do know God has given me a gift to teach His Word, and I feel responsible to do that. But I have never understood what Paul meant when he said, I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

I said, I do not have any trouble about it. When we gathered on Sunday for the regular service where Dr. Torrey was to preach, if you had gotten up and walked up to him and said, Dr. Torrey, I understand that passage. Ill do the preaching this morning. Then I believe you would have been definitely disobeying this command. But when I saw the sign that at four oclock this afternoon you were going to give an exposition of the book of Acts, I said to myself, If Sister Priscilla is going to expound the book of Acts, I can be like Apollos and can sk at her feet, and Ill be glad to do it. So I went to hear you, and I enjoyed what you said. I got a great deal of help from your address. You did not usurp any authority over me. I went voluntarily to hear you. Everything seemed clear to her then, and she thanked me for what I put before her.

What the Apostle is saying here is that the woman has her place, and the man has his place. We each have our place in nature, and just as the one cannot change places with the other in nature, so we must not attempt to change places in the order of the church of God here on earth. This has nothing whatsoever to do with our place in the new creation. In the new creation before God there is neither male nor female, but all are one in Christ Jesus. When we get Home all differences will be gone forever, and we will be manifestly one in Christ in that day. But here on earth we have different responsibilities.

What would you think of a home where the wife said to her husband, From now on I am going to be the wage earner. Husband, you look after the children, wash the dishes, clean the house, and I shall go out and earn the money? That home would be topsy-turvy. God has ordained that the husband should provide the support for the family, and that the wife should care for the home and bring up the children. There may be times when the husband is unfit for employment, perhaps an illness which prevents his going out and working, and the dear, devoted wife will work and support the family. In that case they have to change places. If the husband has enough strength to do the dishes and clean the house and does not do it, he ought to be ashamed. Husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel (1Pe 3:7). A friend once said to me, Just what does that mean: Giving honour unto the wife, as unto the weaker vessel? I said, It means washing the dishes for her when her head aches. God has put each in his place. Mark, it is not that God is discounting the woman and her capabilities, but she has her sphere and the man has his.

The man is more or less dominated by his head-if he has any head; whereas the woman is likely to be controlled by the heart. I have often heard my wife say, I dont like that man. I would ask, Why? I dont know, she would say. I just dont like him. Well, why dont you like him? I would ask. Is he not a good man? I cant tell you why, but I just dont like him, she would say. And it would not be long before we would find out he was a rascal. Women sometimes have certain premonitions, and it is a good thing, because it often saves them from being misled.

For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Adam was not deluded. It was not to Adam that the Devil said, Yea, hath God said, Ye shall not eat of every tree in the garden? (Gen 3:1). Satan said that to the woman. Her trouble was that she dilly-dallied with the Devil. She should have said, It is not for me to say what I heard the Lord say to my husband. Go to him, and he will tell you. But she did not do that. She undertook to act for herself. Adam was not deceived, but the woman was deceived. I take it that Adam got into the transgression out of love for Eve. His heart was with her, and he determined that he would rather be with her in the place of disapproval than to be alone without her in a wonderful place of blessing. Adam went into it with his eyes open, and so he had to leave the garden of delight and go into the cold world.

After the fall God put upon Eve the curse of pain in travail: In sorrow thou shalt bring forth children (Gen 3:16). But we read here in 1 Timothy, Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. The Greek has the childbearing. Many have taken it that this means as the woman brought sin into the world she shall be saved through the Lord Jesus Christ who was born of a woman. It is a rather difficult passage. On the other hand, there seems to be a great deal of comfort here for prospective parents. I cannot help but believe that this has reference to the hour of her trial, when she shall be preserved in childbearing, If they continue in the faith [with love] and holiness with sobriety. I cannot quite fit the last part of this verse with salvation by grace if we think of it only as the incarnation. I think it has reference to the bringing of children into the world and the preservation of the mother at such a time, provided the husband and wife together continue in the faith with godliness and sobriety.

In this passage God puts before us the consistent Christian woman-and what a testimony for God is such a woman in the world today! I do not know of anyone whose influence counts more than that of a godly woman. It counts with her husband, the children, and with all those with whom she has to do. I do not know of anything that puts a greater reflection on Christianity than a careless, slothful, vain, carnal woman professing to be a Christian.

Fuente: Commentaries on the New Testament and Prophets

I will: 1Ti 5:14, 1Co 7:7,*Gr: Tit 3:8

pray: 2Ch 33:11, 2Ch 33:12, Psa 130:1, Psa 130:2, Lam 3:55, Lam 3:56, Jon 2:1, Jon 2:2, Mal 1:11, Luk 23:42, Luk 23:43, Joh 4:21, Joh 4:23, Joh 4:24, Act 21:5

lifting: Job 16:17, Psa 26:6, Psa 66:18, Psa 134:2, Pro 15:8, Pro 21:27, Isa 1:15, Isa 58:7-11, Jer 7:9, Jer 7:10, Mal 1:9, Mal 1:10, Act 10:2, Act 10:4, Act 10:31, Heb 10:22, Jam 4:8, 1Jo 3:20-22

without: 1Ki 3:11, Psa 35:13, Mat 5:22-24, Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mar 11:25, Luk 23:34, Act 7:60, 1Pe 3:7

and: Mat 21:21, Mar 11:23, Mar 11:24, Jam 1:6-8

Reciprocal: Gen 13:18 – altar Exo 17:11 – General Exo 20:24 – in all places 1Ki 8:22 – General 2Ch 6:12 – spread forth Neh 8:6 – with lifting Job 8:6 – thou wert Job 11:15 – lift up Job 22:30 – pureness Psa 24:4 – He that Psa 28:2 – when Psa 141:2 – the lifting Isa 56:7 – for mine Lam 2:19 – lift up Zep 2:11 – and men Mat 5:24 – there Mat 14:31 – O thou Mat 18:22 – but Act 10:9 – Peter 2Ti 2:22 – call 1Jo 3:21 – General

Fuente: The Treasury of Scripture Knowledge

PRAY, ALWAYS PRAY

I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

1Ti 2:8

If there be one feeling more strongly fixed in man than another it is that of dependence. Pride may exist, but one still feels dependent. One objection heard against prayer is that God has fixed all things. So He has, but not absolutely; e.g. farmer must sow wheat or no harvest. The object of prayer is not to make God acquainted with our needs, but to deepen our feeling of dependence. In prayer we are obeying Gods command. He knows our need, but says, For this I will be inquired of, etc.

I. The nature of prayer.

(a) It is directed to the Father, through the Son, by the Spirit.

(b) It is the expression of a need which is felt.

II. Characteristics of prayer (see text),

(a) Purity of motive.

(b) It must be the expression of the heart.

(c) It must be offered in a spirit of charity.

(d) There must be confidence. He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.

III. Universality of prayer.

(a) Always. In need, danger, world, family, home, abroad.

(b) In all places. In consecrated places and unconsecrated places. Where two or three, etc.

Illustration

A man of learning, but an unbeliever, was once travelling in Manilla on a scientific expedition. He was escorted by a native of rank. When about to start, the native requested the white stranger to pray to his God. He declined, because he was not a man of prayer. The native then said, Well, some God must be prayed to, so you will excuse me if I pray to mine. The unbeliever was thus rebuked by the heathen. Its effect was that the man who went in search of curiosities returned a child of God, and having found the pearl of great price. His next visit is to be as a missionary to preach Christ.

Fuente: Church Pulpit Commentary

1Ti 2:8. Lifting up holy hands means hands of men who are living holy or righteous lives. The lifting up of the hands is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God (Neh 8:6; Psa 141:2; Lam 3:41). The command pertains to the kind of hands being lifted up, and not as to the posture of the body during prayer; the Lord is not concerned about that matter. That the men were to pray every where shows the apostle was not especially writing of prayers in the public assembly of the church. Wrath and doubting. The first word means anger that would be disposed to inflict punishment on someone. The last word denotes a disposition that is given to questioning. Not that discipline or discussion should be done without prayer, but the outstanding thought of the apostle here (as will be seen in several following verses) is a time of earnest but calm approach to the throne of grace. A man under the impulse of the italicized phrase would not be in a frame of mind suitable for such a season of prayer.

Fuente: Combined Bible Commentary

1Ti 2:8. That men. Better, as in the Greek, the men, as distinguished from the women. The praying spoken of is not a mental act, but part of the public worship of the Church, and is therefore limited to the men. The sequence of thought implied in therefore, is that the new view of humanity, of national life, of social order, that had been set forth in the preceding verses, should influence mens worship, and keep them from the temptation to which a strong religious emotion is exposed, of turning prayers into harangues, full of wrath and debate. The rule implies, what is indeed obvious throughout the New Testament, that the utterances of prayer were not confined to the Bishop or Elder who presided (1Co 11:4; 1Co 14:26-31).

In every place. The words do not appear to have been written with any intention of proclaiming, as our Lord did in Joh 4:23, the acceptableness of true worship independently of local sanctity, but rather to emphasize the fact that the rule laid down was binding in the more private meetings of disciples as well as in the public gathering of the Ecclesia.

Lifting up holy hands. It would seem as if the older attitude of prayer both among Jews and Greeks still obtained in the Christian Church. Men stood (as in Luk 18:11) and prayed with outstretched hands. Those hands were to be holy, uplifted in adoration, not in the vehemence of passion.

Without wrath and doubting. The latter word is misleading, and out of harmony with the context. Stress is laid, not, as in Jas 1:6, on the necessity of faith in prayer, but on the inconsistency of the spirit of strife and debate with true worship. The word is for the most part translated thoughts (as in Mat 15:19), but reasonings, whether inward or outward, give a better meaning, and so it oscillates between doubt in the former, debate or disputing in the latter case. And here the second meaning is obviously preferable. Comp. Php 2:14.

Fuente: A Popular Commentary on the New Testament

Instructions for Men and Women Concerning Worship

The words “I desire” suggest a strong desire that directs the actions of others. The word used for “men” here indicates the male of the species in direct contrast to women. It should also be noted that elders, deacons and preachers are not specifically designated as prayer leaders but all men. “Everywhere” seems to indicate public places. Remember, in Joh 4:21-24 , Jesus indicated worship would not take place in one location but wherever it was in spirit and truth. Paul says one who lifts up his voice in prayer to God, particularly in public assembly, should have his hands dedicated to God’s service. Also, prayers are to be offered without violent feelings or a spirit that is ready to dispute with others over matters already settled by the Holy Spirit ( 1Ti 2:8 ).

Just as the men should be prepared for worship, so should the women prepare themselves. A woman can make herself attractive by wearing clothing that befits a woman dedicated to her Lord (compare 1Pe 3:3-4 ). She should wear clothes which show respect for God and those around her, which is the idea behind the word “propriety.” “Moderation” suggests simplicity with self-restraint. Her clothing and hairstyle should not be filled with worldly trappings that call attention to one’s wealth. Instead, her godly actions should stand out to all who meet her. Her desire to be like God will shine through in the good works she does to his glory ( 1Ti 2:9-10 ; Mat 5:13-16 ).

The apostle’s directions about “silence” are better understood in the A. S. V., which has Paul saying a woman should learn in “quietness.” She is not forbidden to use her voice at all, but must avoid boisterous conduct that would lead to confusion in worship and prevent those assembled from being edified. Certainly, she can join in the singing and even participate in the classes, as long as she subjects herself because of God’s order of authority. Tit 2:3-5 makes it clear Paul is not opposing all teaching by women. Instead, we must note it is teaching men which would require her to exercise authority, or be the master over men, which is forbidden. Since Paul began in verse 8 with directions relating especially to prayer in public places, we assume these directions also are particularly for worship ( 1Ti 2:11-12 ).

Paul went on to give a scriptural reasons for the instructions regarding women and worship. First, God’s order of creation was man first and woman second ( 1Co 11:9 ). Second, is the sin committed in the Garden of Eden. Both Adam and Eve sinned, but Paul tells us the woman was deceived ( Gen 3:1-7 ). Paul is not suggesting the woman’s sin was worse than the man’s but the fact that she was deceived suggests she could be more easily led astray ( 1Ti 2:13-14 ).

The reference to woman being saved in childbearing is seen by Roberts to mean, “that childbearing is taken as the typical function of woman’s place as wife, mother, and keeper of the home. That woman will be saved, not by seeking man’s place but by keeping her own place in God’s scheme, which may well be summed up by ‘childbearing.'” This is only true if she continues to exhibit self-control, obedient faith toward God, love for God and her fellow man and generally remains set apart to God’s service ( 1Ti 2:15 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 2:8. I will A word strongly expressing his apostolical authority; therefore This particle connects the 8th and the 1st verse; that men pray everywhere , in every place. Wherever men are, there prayer should be used; and if their hearts be right with God they will use it. By this precept the apostle condemned the superstitious notion of both the Jews and Gentiles, who fancied that prayers offered in temples were more acceptable to God than those offered anywhere else. This worshipping of God in all places was foretold as the peculiar glory of the gospel dispensation, Mal 1:11. Lifting up holy hands Pure from all known sin, and in particular from injustice and oppression; without wrath In any kind, against any creature. And observe, reader, every temper of the soul which is not according to love is wrath; and doubting Which is contrary to faith. Unholy actions, or wrath, or want of faith in him we call upon, are the three grand hinderances of Gods hearing our petitions. Christianity consists of faith and love, embracing truth and grace. Therefore the sum of our wishes should be to pray, and live, and die, shunning every known sin, and guarding against wrath and doubting.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 5

DOMESTIC GOVERNMENT

8. Therefore I wish the husbands to pray in every place, holding up holy hands without wrath and doubt. This is a high standing in domestic life required of the husband. Perfect love is the only salvation from the malevolent affections, and perfect faith the only antidote for doubt. Nothing but entire sanctification can give us perfect faith and love, and enable us to hold up holy hands. The hand moves responsive to the heart. Hence, the only way to have holy hands is to make the heart holy; i.e., get sanctified wholly. So you see this husband, on whom God confers the supremacy of the home, is sanctified wholly, and will certainly do to trust. As we read repeatedly in the Pauline epistles, these things are in the Lord.

9. Likewise, ye wives, in comely apparel adorn yourselves, with modesty and prudence; not with braided hair, gold, or jewelry, or costly clothing;

10. But that which becometh women, professing godliness through good works. Our money all belongs to God. Hence, we have no right to prodigalize it in dress or any other way. We should avoid all unnecessary expenditure of the Lords money, lest we prove unfaithful stewards. Hence, we see gold positively forbidden as a personal adornment. God says, The gold is mine and the silver is mine. He needs it as a circulating medium. We have no right to take it out and appropriate it to feed our pride. That is the cause of all of our present financial trouble, which, it has been feared, will wreck our Government. If the people will take the gold off their persons, and the silver out of their cupboards, and turn them back into the circulating medium, we will have plenty of money.

11. Let the wife learn in silence, in all subordination. She can well afford to be subordinate to the sanctified husband described in the eighth verse.

12. But I do not permit a wife to dictate nor usurp authority over her husband, but to be in quietude. The Greek dictionary gives teach, direct, and dictate, as meanings of didaskein. It is here homogeneous with authentein, usurp. Hence, I translate dictate. The same word is translated masters in E.V. (Jas 3:1.) The apostle is expounding domestic government, which, like all others, must have a head. God, in his wisdom, has appointed man to the head ship of the home government. But you see here (1Ti 2:8) the man is to pray in every place, holding up holy hands, without wrath and doubt. That kind of a husband will do to rule the home. If the husband is where God commands, the wife will never feel the weight of a feather under his rule, because it will be the reign of perfect love.

13,14. Do we not find here a Divine retribution on the woman for her leadership in the transgression in consequence of which she is subordinated in the home? If so, like labor and physical death, it has been so triumphantly redeemed as to be turned into a blessing in Christ. (Rom 5:20; Rom 8:28.)

15. But she shall be saved through childbearing; not as in E.V., in childbearing. In this way our Savior came into the world. Hence, we here have a terse allusion to Christ, who, as above written, has saved woman even from the Divine retribution consequent upon her precedence in sin. So, in the wonderful redemption of Christ, in whose incarnation woman was instrumental, she is even saved from the curse of subordination, because the grace of God in Christ through sanctification of the husband, makes his supremacy a blessing to his sanctified wife. If they may abide in faith, Divine love, and sanctification with prudence. This, with the plural form of the word, takes in all, husband, wife, and everybody. If your faith is all right, you receive the Divine agapee in regeneration. This love the Divine natureis poured out (Rom 5:5) in a heart corrupt by the fall. Like the delicious fruit-trees of the Holy Land, brought here to California and planted, the soil must be subsequently purified of indigenous filth, fertilized, and irrigated, or the valuable tree of the Orient will droop and die. So your heart-soil must be expurgated, fertilized, and irrigated, if the tree of paradise, panted in regeneration, would prove a success. Not only must you be sanctified; but here it says, in sanctification with prudence (E.V., sobriety). This prudence, enjoined by the Holy Ghost, is a guaranty against fanaticism. You must stick to the main trunk line of holiness to the Lord, and suffer nothing to deflect, sidetrack, or ditch you. Follow your Holy Bible, and let your battle-cry ever go up, Holiness to the Lord. Divine healing is all right, but do not make it a hobby. The Lords coming is all right, but do not make it your hobby. Shall I have any hobby? Yes. The Bible makes holiness a hobby from alpha to omega. All of the prophets, apostles, and martyrs made it their hobby. Keep your eye on Jesus, and he will keep his hand on you. Stick to the great trunk to the New Jerusalem, which is holiness to the Lord.

Fuente: William Godbey’s Commentary on the New Testament

1Ti 2:8-15. The Behaviour of Women.Public prayer, characterised by the right spirit, must be offered only by men. Womens part is to dress modestly, finding their chief adornment in good works. They may neither teach in public nor rule. Theirs is the inferior position (a) because woman was created later than man; (b) because, while his first sin was deliberate, hers was due to the ease with which she was deceiveda proof of her unfitness to guide others. Nevertheless, exhibiting the Christian virtues in her natural sphere and functions, woman shall thereby work out her salvation. Cf. p. 650.

1Ti 2:8. lifting, etc.: this attitude, pagan as well as Jewish and Christian, denoted expectation of blessing.

1Ti 2:9. Cf. 1Pe 3:3 ff.shamefastness: the modesty of womanly reserve.

1Ti 2:11. Cf. 1Co 14:34 f.

1Ti 2:12. to teach: i.e. publicly; cf. Tit 2:3.

1Ti 2:13. Cf. 1Co 1:18 f.

1Ti 2:13 f. Such arguments belong to Pauls day rather than our own (cf. Deissmann, Paul, pp.103ff.).

1Ti 2:15. the childbearing: cf. Gen 3:16, and (for mans case) Gen 3:17. The interpretation through the Childbearing, i.e. the Messiahs birth, is less suited to the argument.

Fuente: Peake’s Commentary on the Bible

Verse 8

Without wrath and doubting; without feelings of anger or ill-will towards men, or of coldness and distrust towards God.

1 Timothy 2:9,10. Compare the passage, 1 Timothy 2:9,10; 1 Peter 3:3,4.

Fuente: Abbott’s Illustrated New Testament

CHAPTER 12

While living in Cheyenne, WY we attended a little Baptist church a few times over the months. They had special music from time to time which wasn’t of our taste, but tolerable. One morning a young thin blonde stepped to the platform. The usual beat ridden loud music began. The gal started swinging and swaying and was almost to swallow her microphone. As the song progressed, she started slapping her thigh with her hand and was really getting with it.

At one point in the performance she attempted to stir the congregation up a little as she thought we were too stayed in our demeanor.

Finally, as she finished, she allowed her total frustration to vent and stomped off the platform and down the center aisle telling us we were the deadest bunch she had ever seen.

Obvious it was to the most casual observer that she was there for someone’s glory, but I’m not convinced it was the Lord’s.

Public worship is of utmost importance and Paul is in the middle of showing Timothy what ought and what ought not!

1Ti 2:8 “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.”

There are a number of questions that come to my mind when I read this passage. I don’t know that I have the complete answer to any of them, but will share my thoughts and you can see if you think I do.

Are we to lift holy hands in our worship services today?

Are we to lift holy hands in our daily prayer life?

Are we to lift holy hands in prayer at all?

Why did Paul link men praying with their hands in the air, with women dressing modestly? Did he see the men had one problem and the women another and just lump these together to show he is an equal opportunity rebuker?

I would suggest that the obvious is that men are to pray while the women do all the work in the church, but I doubt that I would get away with it.

The context of this passage is that God wants all men saved, that He has made provision for all men to be saved, that He wants us praying for all men to be saved, and now Paul gives added emphasis to further prayer and good works (proper dress).

Verse eight probably fits best with 1Ti 2:1-7. The paragraph break at the end of eight seems quite obvious. Paul ends the section on prayer with prayer. This is the answer to one of our questions. He does not directly tie men praying with women dressing. The “women dressing” relates to the whole text concerning women, while men praying relates to the praying for all men.

Paul has stated clearly that we are to pray, and now he adds some specifics. He tells the men to pray.

I. PROPER PRAYER

“I will therefore” – Because of what I’ve said please do the following.

“Men” This is a term that is normally translated man or husband, but can refer to mankind though seldom. You might note the plural, indicating more than one or two – all are to be involved in this function of the church.

The thought of pray everywhere indicates to me that this a general call to all male Christians to be involved in the labor of prayer anytime and anywhere. Adam Clarke suspects Paul is speaking to the Jewish concept of prayer. “This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God’s dominions; and, as he fills every place, in every place he may be worshiped and glorified.”

Linski suggests that the construction of the verse indicates men as opposed to women. “The men only and no women whatever are to do the praying in the public worship of the congregations.” THE INTERPRETATION OF ST. PAUL’S EPISTLES TO THE COLOSSIANS, TO THE THESSALONIANS, TO TIMOTHY, TO TITUS AND TO PHILEMON; R. C. H. Lenski; Augsburg Publishing House; Minneapolis; 1937; P 554.

This seemingly was related to the culture of the time – the Jewish temple was not a place for the women to attempt to be vocal. Paul is setting the standard for the local churches at Ephesus.

Kent agrees with this thought however, mentions that 1Co 11:5 indicates under proper circumstances a woman could pray publicly. He suggests, and I think he is correct that the men are to be the leaders and within the guidelines set forth, women can pray as long as they do not usurp the authority of the men of the church.

Another side note to this passage is the fact that Paul specifically mentions all men praying – there is no limitation on which of the men can pray, there is no limitation on which offices can pray, and there is no limitation on which classes of men can pray. ALL ARE TO PRAY!

“lifting up holy hands” We might note but not belabor the point that “men” are to pray with uplifted hands not “women.” I don’t know that this was a specific limitation to the point, but Paul certainly indicates it to me. This flies in the face of the practice of many groups and denominations today.

Thayer speaks of holy: “undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious”

Clarke mentions the possibility of Paul referring to the Jewish practice of washing their hands before prayer to signify their separation of themselves from sin.

The qualifier “holy” is attached to the hands. The term demands personal purity on the part of every man praying. Not “seemingly holy,” but holy! If you aren’t holy then your prayer should be silent until you are! You should be caring for your sin before approaching the Lord with requests.

The term translated hand is always translated hand, but does not mean the appendage at the end of your arm literally. It relates to the grasping of a hand or the seeking of the hand outstretched.

Clarke mentions his belief that this relates back to the thought of the Old Testament saint that was to lay his hand on the sacrifice as it was killed. He believed that Paul was relating the whole thought to us placing our hands on the Lamb of God and praying. After all we can only approach God via the sacrifice that Christ made for each of us.

This would be a palm down position of the hand – much as pastors do when they have a benediction.

I am not convinced that Paul is telling us that raising hands is a thing to do in prayer. It may be done, but is it something that needs to be done – I think not.

Lifting hands

Luk 24:50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

This seems to be a possible reason to lift hands while praying.

Holy hands

Psa 34:3-4 Who shall ascend into the hill of the LORD? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

Jam 4:8 Draw nigh to God, and he will draw nigh to you. Cleanse [your] hands, [ye] sinners; and purify [your] hearts, [ye] double minded.

It seems to me Paul’s emphasis is on holiness in prayer and prayer. Lifting of hands seems secondary to me.

To make this a defining part of prayer seems to be an over emphasis on the physical. We are to worship in spirit not physically. Prayer is talking with God, not a ritual of set actions.

It needs to be a movement of the heard – not moved by pride. I have seen so many in churches and on television that close their eyes and raise their hands during a song and start swaying back and forth only to open an eye to peek to see who is watching. This isn’t praying, this is pride.

This passage may indicate that prayer has many faces. Christ lifted up His eyes, some in the Old Testament prostrated themselves, others knelt. There is no right or wrong position to pray, but as the heart leads, the position should follow.

Linski rightly notes that today we fold our hands to pray. We do this to keep our hands from distracting our minds from things of the Lord.

“lifting” without wrath and doubting. Lifting of the hands was common in Jewish life. Some think it was part of the early church prayers.

This is not to say that we can’t lift holy hands today, but do not forget to do a good word study on the idea of lifting hands before the Lord and see what you find before you do it in a worship service. It was cultural and it is not a command to ONLY pray with lifted hands.

I might add it is hands not arms!

Holy kiss is found four times in the New Testament: Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26. This is not the practice of the majority of churches today – even though we have four clear verses on it in the New Testament, so why do some practice lifting of hands which is only in one verse in the New Testament if it is such a clear command?

I think there is one verse in the Old Testament that has the idea of totally awesome – excitement plus. Lunging your hands into the air to emphasize excitement over what God has done is the thought I have of raising holy hands.

Actually we should understand that the early church met as they did in the book of Acts – in homes, fasting, praying, fellow-shipping and teaching. They did not have the 11:00 service we have! The gatherings were less formal than ours and probably less structured.

One final passage that may relate to the thought of lifting holy hands. Act 17:25 speaks of idol worshipers. Act 17:25 (KJS) “Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;”

Without wrath seems self-explanatory, but I would like to share the thoughts of Barnes on this phrase. “That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger towards others; the suppliant should be at peace with all men. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger.”

The term doubting to our mind smacks of lack of faith, however this is not the case. The term has the thought of reasoning or argumentation. Now, understanding this, lack of faith might be a possible outworking of this. If a man is reasoning about faith and whether God is going to answer or not, then our idea of doubting would apply, but primarily Paul is saying, don’t come from the debates and try to pray.

Barnes continues in relation to “without doubting, “They were not to approach God in prayer in the midst of clamorous disputings and angry contentions. They were not to come when the mind was heated with debate, and irritated by strife for victory. Prayer was to be offered in a calm, serious, sober state of mind…”

It seems to me that Ephesus may have had a real problem of proper worship – evidently there was a lot of arguing and disputes. The following context on women and silence in the church and position in the family may have been the subjects of the disputings.

I can kind of in-vision the chaos called worship that may have been going on in Ephesian churches.

Paul tells them to do two things: Men pray, and women dress properly. Not too much different than most of the days in which I have lived my life – men lacking in prayer and women lacking in modest dress – hasn’t changed much since Paul’s day.

One might ask, what is modest apparel? Hopefully we can add some understanding to this in this study.

II. PROPER PRETTIES

Ray Stedman related that he understands that a famous personality spent three hours in a beauty shop – and that was just for the estimate.

When a woman dresses as a man it is fashionable, yet when a man dresses as a woman, he is a pervert. There has to be something illogical in that. What is the matter with our thinking in this generation?

Paul requests that the women dress conservatively, yet we have preachers wives on television that look like they should be in a different profession.

I would like to introduce this section with a quote from MacArthur. His comments relate to the entire text of verses 1Ti 2:9-15 concerning women.

“The role of women in the church is a topic that is hotly debated today. Unfortunately, the debate has left the pages of Scripture to find its resolution. The traditional doctrines are being swept away by the flood tides of evangelical feminism. Churches, schools, and seminaries are rapidly abandoning truths they have held since their inceptions. Dozens of books are being written defending the new “truth” regarding the role of women. Ironically, some of the authors of those books formerly held to the traditional, biblical view. But under the pressure of feminism they have abandoned biblical accuracy in favor of the culture. The biblical passages on women’s roles are being culturally reinterpreted, ignored because of the alleged anti-female bias of the biblical authors….” THE MACARTHUR NEW TESTAMENT COMMENTARY I TIMOTHY; John MacArthur; Moody Press; Chicago; 1995; Pages 77-78

Verse 1Ti 2:9 “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

The term “women” is a term that relates only to women in general, not mankind. It can relate to married or single women or women of any age.

The term adorn is of interest. It is closely related to the Greek word kosmos which relates to the world and world order. It has the thought of order or preparation for completeness. Making up or making ready would be a good line of current thought to me. No, I won’t say that make up is worldly though that might be a possible indication.

The word translated “modest” is also related to kosmos – the thought being set in proper order. Thayer says “well arranged, seemly, modest.” It is translated “good behavior” in 1Ti 3:2. Actually the term used is the word we gain the word cosmetics from.

Lenski tells us that there is a play on words in the original which gives the thought in the verse of “in adorning attire – adorn themselves.” THE INTERPRETATION OF ST. PAUL’S EPISTLES TO THE COLOSSIANS, TO THE THESSALONIANS, TO TIMOTHY, TO TITUS AND TO PHILEMON; R. C. H. Lenski; Augsburg Publishing House; Minneapolis; 1937; P 558.

We won’t take time to look at it, but for further study check out Isa 3:18-24 for further on women’s adornment.

I would like to speak of modest apparel for a moment, if I may meddle. This hasn’t been a real big issue since the miniskirt days, but it is becoming more and more of a problem again due to the fashions.

There are two areas of modest apparel:

1. There is the area before other believers: In the church most certainly modesty should be the hallmark, however it isn’t necessarily so. There are times I have to be very careful where I look when on a platform in a church.

Years ago in the miniskirt crazy days, the churches in Denver, CO were in a turmoil over the short skirts in the sanctuary. There were many that said that they were okay and others that thought it was not a show of modesty. I took it upon myself several times to mention a few points. Actually Titus two covers this. Older women should be teaching younger women!

a.) The woman is certainly going to draw attention to herself, rather than to her Lord. This can not be okay. We are in worship service to cast attention to God.

b.) She is going to cause men to stumble into sin. Thought life is where she may cause much unknown sin for men.

c.) Her husband should have put a stop to it before they left home.

2. The other area is before the world: What is the neighbor or anyone else going to think if they see a “Christian woman” in immodest clothing? It is going to be a testimony problem at best.

A lost woman seeing her husbands “Christian” secretary running around immodestly is not going to be easy to witness to!

Some years ago I heard a preacher illustrate the problem that we face in the church. I will give you the shortened version for the sake of time.

He mentioned a true story of an old woman that had shown him a picture of her graduating class. The woman asked the missionary if he noticed anything a little risque. He looked at the picture and it was full of men in white shirts and ties with a number of women in long full dresses. He replied that he did not see anything risque. She pointed to herself in the picture and pointed out that she had raised her skirt high enough to expose her shoe. She mentioned that this was a no no in her day.

The speaker went on to expand on this line of thinking. The old woman came to the place that she accepted showing her shoe, indeed her sock, indeed her dark stocking and even lighter stockings and her leg, though only the lower portion.

The process is so easy from generation to generation. One generation accepts something a bit shorter, and the next accepts something a bit thinner, and the next something a bit skimpier, and the next is accepting something less, until there will be nothing modest about the ladies! We see women’s blouses today that would not have been shown as night-wear in Sears catalogs some years back.

I might add that the men need to follow this admonishment as well! In days past, this was not a problem, but in our present day it certainly is becoming one. Men dress immodestly, they wear jewelry and care for their hair more than some women. Some of the clothes, to me, are becoming very inappropriate.

I would like to share a quote from the mini skirt days that might be of interest to us.

“The house of God is no place for a showy display of fashion and finery (verse 1Ti 2:9). A woman’s dress is often the mirror of her mind. You can often read vanity or immorality in the gaudiness or the skimpiness of her attire. Regardless of what anyone may tell you, Christian morality shows itself up for what it really is in personal attire (verse 1Ti 2:10 b). In dress we are guided by necessity, comfort, and national custom but preeminently by godliness. A truly Christian woman will feel embarrassed and ashamed to stir up base instincts in any man by what she wears–or doesn’t wear.” (Keeping the Faith; Baptist Pub.; Denver; 1971; Adult SS Quarterly, p 10)

Shame facedness – do it with Godly fear – fear of God’s chastening hand. Some of the terms that relate to this are bashfulness and modesty. There is a thought within the word of having respect for others. This may well relate to men, your husband as well as other women – and we might throw in children.

Along with modesty and shame facedness Paul adds “sobriety.” “`The well-balanced state of mind resulting from habitual self-restraint.'” (First Timothy; D. Edmond Hiebert; Moody Press; Chicago; 1957, p 58) This can relate to both under control as well as the opposite of drunk.

“braided hair” – may have related to idol worship. Thayer mentions “what is woven, plaited, or twisted together.” He adds that it is used in other literature, of the basket Moses was placed in.

NOT adorned with Gold – Pearls – costly array.

Gold seems to relate to the thought of articles made of gold. Some relate the term to gold that is carved or molded into an idol. This later idea may be what Paul had in mind, but it isn’t clear. This is seen in Acts and the idol makers.

Costly array would relate to expensive clothing. We are really in trouble on this one in the church today! Wow, are we in trouble. Consider the millions of dollars that women AND men spend on clothing in our current world system. Where would Burlington, Levi, Calvin Klein, J. C. Penney, and Sears and all the other clothing stores of the world be without us buying their products? If Christians lived by this verse the retailers would be shattered financially.

BUT with good works which becomes a Godly woman.

I might move back to the miniskirt days for an illustration from the life of one woman. She was the picture of Godliness. She was the picture of what Paul wants in this verse. She was not an old woman either. She was a fairly young mother that was slim and attractive. She was always dressed very nicely. She never seemed out of place in the area of dress. When you saw her and talked with her you were never drawn to the fact that she was wearing skirts that were above her knees. The inner woman was the evident part.

I might say that this is only one of the few examples I can think of where a short skirted woman depicted outwardly enough godliness to draw attention to the godliness rather than the length of her skirt. (I do not know if all the men around her felt that way or not.) You might also like to study 1Pe 3:1-6 in relation to this as well.

Let’s look at some areas where dress can be an issue:

Dress can put social pressure on Christians that want to take a stand. If they dont, they are falling into the Devil’s trap. If they do, they are left out quite often.

This can relate to style of dress as well as the costliness of dress.

Dress ought not to be a division in the church. All should be welcome, however this seems to be getting out of hand. I’ve seen pastors in tan pants and sports shirts to “make people comfortable.”

Can you imagine the priest of the Old Testament showing up to the temple or tabernacle in tan pants and a sport shirt?

I think God deserves some respect when we come to publicly worship Him.

Some might say, “But I enjoy dressing a particular way.” To this I reply, I listened to rock music for about a year even though I knew I shouldn’t. My rationalization was, “I like the music.” It crossed my mind one day that an adulterer probably likes his sin too – I stopped listening to rock music. NEVER does enjoyment of an activity make it into a sanctified activity. God’s Word makes it sin.

The person dressing improperly is in the wrong – it is sin. (Here we have a command of God to dress modestly. If you dont, you are disobeying God.) You are also making brethren stumble.

Husbands and/or parents need to set the standards for their homes and the dress of those within the home.

Men should not be allowing themselves to be carried into sin. Their eyes are theirs to control!

A woman’s indiscretions are a blaspheming of the Word of God according to Tit 2:5.

Along with modest dress there are to be good works.

III. PROPER PERSPERATIONS

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:8 {6} I will therefore that men pray every where, {d} lifting up holy hands, without {e} wrath and {f} doubting.

(6) He has spoken of the persons for whom we must pray: and now he teaches that the difference of places is taken away: for in times past, only one nation, and in one certain place, came together to public service. But now churches or congregations are gathered together everywhere, (orderly and decently), and men come together to serve God publicly with common prayer. Neither must we strive for the nation, or for the purification of the body, or for the place, but for the mind, to have it clear from all offence, and full of sure trust and confidence.

(d) He talks of the sign for the thing itself, the lifting up of hands for the calling upon God.

(e) Without the griefs and offences of the mind, which hinder us from calling upon God with a good conscience.

(f) Doubting, which is against faith; Jas 1:6 .

Fuente: Geneva Bible Notes

B. The primary responsibilities of the men and the women in church meetings 2:8-15

"In this paragraph Paul continues his instructions on ’prayers’ begun in 1Ti 2:1. But now the concern is for proper demeanor on the part of the ’pray-ers.’ But why these concerns, and why in this way? And why the inordinate amount of time devoted to the women in comparison with the men? Again, the solution lies with the false teachers. The word to the men is an obvious response to their controversies and strife. The word to the women, therefore, may be assumed also to respond to this conflict." [Note: Fee, p. 70. Cf. 5:3-16; 2 Timothy 3:5-9.]

"In descriptions of Corinth and Ephesus, which were closely linked in Paul’s ministry, flutters of emancipation can sometimes be detected behind the apostles’ discourse." [Note: Towner, The Letters . . ., p. 192.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"In every place" probably refers to wherever Christians assemble in congregations in view of the context. Should we apply these instructions to the meetings of para-church organizations as well as to local church meetings? Paul continued to give directions for the operation of local churches (ch. 3). I take it that his instructions here (cf. 2) are for local church meetings (cf. 1Ti 3:15). However it seems that what he said has broader application. I think he meant that typically men should take the lead in praying. In such meetings the men (Gr. andras, lit. males) are to lead in public prayer, assuming there are males able to do so present. I do not think it would have upset Paul if a woman led in prayer occasionally (cf. 1Co 11:5-16).

"The use of the definite article with men and not with women [1Ti 2:10] may suggest that the apostle was laying down the pattern that public worship should be conducted by the men." [Note: Earle, p. 360.]

Paul’s instruction on how they should pray follows with emphasis on the inner holiness and outward righteous behavior of those who lead. Paul did not command the men to pray with upraised hands. He simply described public praying as the Christians practiced it commonly in his day (cf. 1Ki 8:22; 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Psa 28:2; Psa 63:4; Psa 134:2; Psa 141:2; Lam 2:19; Lam 3:41; Isa 1:15). This posture was also common in the pagan mystery religions of the first century. [Note: Litfin, p. 735.] Pictures on the walls of the catacombs and in other early Christian art show believers praying this way. Commonly they raised their palms upward and open to heaven evidently to symbolize their inner openness to God and their desire to offer praise to God and to obtain a gift from Him. If Paul had meant the men were to lift up their physical hands when they prayed he probably would not have described the hands as holy. "Holy," "wrath," and "dissension" all point to a metaphorical use of "hands." Our hands symbolize what we do. Paul wanted the men to pray as they practiced holiness in their everyday lives. [Note: See Knight, p. 129.] Posture in prayer does not render the prayer more or less effective, but it often reflects the inner attitude of the person praying.

"Broken human relationships affect one’s ability to pray (cf. Mat 5:22-24; Mat 6:12; 1Pe 3:7), which would include leading others in prayer." [Note: Litfin, p. 735.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 9

BEHAVIOUR IN CHRISTIAN WORSHIP: MENS ATTITUDE OF BODY AND MIND: WOMENS ATTIRE AND ORNAMENT. – 1Ti 2:8-12

IN the preceding verses of this chapter, St. Paul has been insisting on the duty of unselfishness in our devotions. Our prayers and thanksgivings are not to be bounded in their scope by our own personal interests, but are to include the whole human race; and for this obvious and sufficient reason, – that in using such devotions we know that our desires are in harmony with the mind of God, “who willeth that all men should be saved, and come to the knowledge of the truth.” Having thus laid down the principles which are to guide Christian congregations in the subject-matter of their prayers and thanksgivings, he passes on now to give some directions respecting the behavior of men and women, when they meet together for common worship of the one God and the one Mediator between God and man, Christ Jesus.

There is no reasonable doubt (although the point has been disputed) that St. Paul is here speaking of public worship in the congregation; the whole context implies it. Some of the directions would be scarcely intelligible, if we were to suppose that the Apostle is thinking of private devotions, or even of family prayer in Christian households. And we are not to suppose that he is indirectly finding fault with other forms of worship, Jewish or heathen, he is merely laying down certain principles which are to guide Christians, whether at Ephesus or elsewhere, in the conduct of public service. Thus there is no special emphasis on “in every place,” as if the meaning were, “Our ways are not like those of the Jews; for they were not allowed to sacrifice and perform their services anywhere, but assembling from all parts of the world were bound to perform all their worship in the temple. For as Christ commanded us to pray for all men, because He died for all men, so it is good to pray everywhere.” Such an antithesis between Jewish and Christian worship, even if it were true, would not be in place here. Every place is a place of private prayer to both Jew and Christian alike: but not every place is a place of public prayer to the Christian any more than to the Jew. Moreover, the Greek shows plainly that the emphasis is not on “in every place,” but on “pray.” Wherever there may be a customary “house of prayer,” whether in Ephesus or anywhere else, the Apostle desires that prayers should be offered publicly by the men in the congregation. After “pray,” the emphasis falls on “the men,” public prayer is to be made, and it is to be conducted by the men and not by the women in the congregation.

It is evident from this passage, as from 1Co 14:1-40., that in this primitive Christian worship great freedom was allowed. There is no Bishop, President, or Elder, to whom the right of leading the service or uttering the prayers and thanksgivings is reserved. This duty and privilege is shared by all the males alike. In the recently discovered “Doctrine of the Twelve Apostles” nothing is said as to who is to, offer the prayers, of which certain forms are given. It is merely stated that in addition to these forms extempore prayer may be offered by “the prophets.” And Justin Martyr mentions that a similar privilege was allowed to “the president” of the congregation according to his ability. Thus we seem to trace a gradual increase of strictness, a development of ecclesiastical order, very natural under the circumstances. First, all the men in the congregation are allowed to conduct public worship, as here and in 1 Corinthians. Then, the right of adding to the prescribed forms is restricted to the prophets, as in the “Didache.” Next, this right is reserved to the presiding minister, as in Justin Martyr. And lastly, free prayer is abolished altogether. We need not assume that precisely this development took place in all the Churches; but that something analogous took place in nearly all. Nor need we assume that the development was simultaneous: while one Church was at one stage of the process, another was more advanced, and a third less so. Again, we may conjecture that forms of prayer gradually increased in number, and in extent, and in stringency. But in the directions here given to Timothy we are at the beginning of the development.

“Lifting up holy hands.” Here, again, we need not suspect any polemical purpose. St. Paul is not insinuating that, when Gnostics or heathen lift up their hands in prayer, their hands are not holy. Just as every Christian is ideally a saint, so every hand that is lifted up in prayer is holy. In thus stating the ideal, the Apostle inculcates the realization of it. There is a monstrous incongruity in one who comes red-handed from the commission of a sin, lifting up the very members which witness against him, in order to implore a blessing from the God whom he has outraged. The same idea is expressed in more general terms by St. Peter: “Like as He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, ye shall be holy; for I am holy”. {1Pe 1:15-16} In a passage more closely parallel to this, Clement of Rome says, “Let us therefore approach Him in holiness of soul, lifting up pure and undefiled hands unto Him, with love towards our gentle and compassionate Father who made us an elect portion unto Himself” (“Corinthians” 29). And Tertullian urges that “a defiled spirit cannot be recognized by the Holy Spirit” (“De Orat.,” 13.). Nowhere else in the New Testament do we read of this attitude of lifting up the hands during prayer. But to this day it is common in the East. Solomon at the dedication of the temple “stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven”; {1Ki 8:22} and the Psalmist repeatedly speaks of “lifting up the hands” in worship. {Psa 28:2; Psa 63:4; Psa 134:2} Clement of Alexandria seems to have regarded it as the ideal attitude in prayer, as symbolising the desire of the body to abstract itself from the earth, following the eagerness of the spirit in yearning for heavenly things. Tertullian, on the other hand, suggests that the arms are spread out in prayer in memory of the crucifixion, and directs that they should be extended, but only slightly raised, an attitude which is more in harmony with a humble spirit: and in another place he says that the Christian by his very posture in prayer is ready for every infliction. He asserts that the Jews in his day did not raise the hands in prayer, and characteristically gives as a reason that they were stained with the blood of the Prophets and of Christ. With evident reference to this passage, he says that Christian hands must be lifted up pure from falsehood, murder, and all other sins of which the hands can be the instruments. Ancient Christian monuments of the earliest age frequently represent the faithful as standing with raised hands to pray. Eusebius tells us that Constantine had himself represented in this attitude on his coins, “looking upwards, stretching up toward God, like one praying.” Of course this does not mean that kneeling was unusual or irregular; there is plenty of evidence to the contrary. But the attitude here commended by St. Paul was very ancient when he wrote, and has continued in some parts of the world ever since. Like so many other things in natural religion and in Judaism, it received a new and intensified meaning when it was adopted among the usages of the Christian Church.

“Without wrath and disputing”: that is, in the spirit of Christian peace and trust. Ill-will and misgiving respecting one another are incompatible with united prayer to our common Father. The atmosphere of controversy is not congenial to devotion. Christ Himself has told us to be reconciled to our brother before presuming to offer our gift on the altar. In a similar spirit St. Paul directs that those who are to conduct public service in the sanctuary must do so without angry feelings or mutual distrust. In the Pastoral Epistles warnings against quarrelsome conduct are frequent; and the experience of every one of us tells us how necessary they are. The bishop is charged to be “no brawler, no striker; but gentle, not contentious.” The deacons must not be “double-tongued.” Women must not be “slanderers.” Young widows have to be on their guard against being “tattlers and busybodies.” Timothy is charged to “follow after love, patience, meekness,” and is reminded that “the Lords servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves.” Titus again is told that a bishop must be “not self-willed, not soon angry,” “no brawler, no striker,” that the aged women must not be “slanderers,” that all men are to be put in mind “to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.” There is no need to assume that that age, or that those Churches, had any special need of warnings of this kind. All ages and all Churches need them. To keep ones tongue and one’s temper in due order is to all of us one of the most constant and necessary duties of the Christian life; and the neglect cannot fail to be disastrous to the reality and efficacy of our devotions. Those who have ill-will and strife in their hearts cannot unite to much purpose in common thanksgiving and prayer.

And just as the men have to take care that their attitude of body and mind is such as befits the dignity of public worship, in like manner the women also have to take care that their presence in the congregation does not appear incongruous. They must come in seemly attire and with seemly behavior. Everything which might divert attention from the service to themselves must be avoided. Modesty and simplicity must at all times be the characteristics of a Christian womans dress and bearing; but at no time is this more necessary than in the public services of the Church. Excessive adornment, out of place at all times, is grievously offensive there. It gives a flat contradiction to the profession of humility which is involved in taking part in common worship, and to that natural sobriety which is a womans fairest ornament and best protection. Both reverence and self-reverence are injured by it. Moreover, it may easily be a cause of offence to others, by provoking jealousy or admiration of the creature, where all ought to be absorbed in the worship of the Creator.

Here again St. Paul is putting his finger upon dangers and evils which are not peculiar to any age or any Church. He had spoken of the same thing years before, to the women of Corinth, and St. Peter utters similar warnings to Christian women throughout all time. Clement of Alexandria abounds in protests against the extravagance in dress so common in his own day. In one place he says; “Apelles the painter, seeing one of his pupils painting a figure thickly with gold color to represent Helen, said to him; My lad, you were unable to paint her beautiful, and so you have made her rich. Such Helens are the ladies of the present day; not really beautiful, but richly got up. To these the Spirit prophesies by Zephaniah: And their gold shall not be able to deliver them in the day of the Lords anger.” Tertullian is not less emphatic. He says that most Christian women dress like heathen, as if modesty required nothing more than stopping short of actual impurity. “What is the use,” he asks, “of showing a decent and Christian simplicity in your face, while you load the rest of your body with the dangling absurdities of pomps and vanities?” Chrysostom also, in commenting on this very passage, asks the congregation at Antioch: “And what then is modest apparel? Such as covers them completely and decently, and not with superfluous ornaments; for the one is decent and the other is not. What? Do you approach God to pray with broidered hair and ornaments of gold? Are you come to a ball? to a marriage-feast? to a carnival? There such costly things might have been seasonable: here not one of them is wanted. You are come to pray, to ask pardon for your sins, to plead for your offences, beseeching the Lord, and hoping to render Him propitious to you. Away with such hypocrisy! God is not mocked. This is the attire of actors and dancers, who live upon the stage. Nothing of this kind becomes a modest woman, who should be adorned with shamefastness and sobriety. And if St. Paul” (he continues) “would remove those things which are merely the marks of wealth, as gold, pearls, and costly array; how much more those things which imply studied adornment, as painting, coloring the eyes, a mincing walk, an affected voice, a languishing look? For he glances at all these things in speaking of modest apparel and shamefastness.”

But there is no need to go to Corinth in the first century, or Alexandria and Carthage in the second and third, or Antioch in the fourth, in order to show that the Apostle was giving no unnecessary warning in admonishing Timothy respecting the dress and behavior of Christian women, especially in the public services of the congregation. In our own age and our own Church we can find abundant illustration. Might not any preacher in any fashionable congregation echo with a good deal of point the questions of Chrysostom? “Have you come to a dance or a levee? Have you mistaken this building for a theatre?” And what would be the language of a Chrysostom or a Paul if he were to enter a theatre nowadays and see the attire, I will not say of the actresses, but of the audience? There are some rough epithets, not often heard in polite society, which express in plain language the condition of those women who by their manner of life and conversation have forfeited their characters. Preachers in earlier ages were accustomed to speak very plainly about such things: and what the Apostle and Chrysostom have written in their epistles and homilies does not leave us in much doubt as to what would have been their manner of speaking of them.

But what is urged here is sufficient. “You are Christian women,” says St. Paul, “and the profession which you have adopted is reverence towards God (). This profession you have made known to the world. It is necessary, therefore, that those externals of which the world takes cognizance should not give the lie to your profession. And how is unseemly attire, paraded at the very time of public worship, compatible with the reverence which you have professed? Reverence God by reverencing yourselves; by guarding with jealous care the dignity of those bodies with which He has endowed you. Reverence God by coming before Him clothed both in body and soul in fitting attire. Let your bodies be freed from meretricious decoration. Let your souls be adorned with abundance of good works.”

Fuente: Expositors Bible Commentary

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