1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

3 For this is good and acceptable in the sight of God our Saviour;

4 Who will have all men to be saved, and to come unto the knowledge of the truth.

5 For there is one God, and one mediator between God and men, the man Christ Jesus;

6 Who gave himself a ransom for all, to be testified in due time.

7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.

8 I will therefore that men pray every where, 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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
John Wesley's Bible Commentary
I exhort therefore - Seeing God is so gracious. In this chapter he gives directions, With regard to public prayers With regard to doctrine. Supplication is here the imploring help in time of need: prayer is any kind of offering up our desires to God. But true prayer is the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. Intercession is prayer for others. We may likewise give thanks for all men, in the full sense of the word, for that God "willeth all men to be saved," and Christ is the Mediator of all.
John Calvin Bible Commentary
I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the wordtherefore, to denote an inference; for those exhortations depend on the preceding commandment.That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: “Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers.” This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church.What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul’s words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that “requests” are when we ask to be delivered from what is evil; “prayers,” when we desire to obtain something profitable; and “supplications,” when we deplore before God injuries which we have endured. Yet for my own part, I do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them. Προσευχαὶ is the Greek word for every kind of prayer; and δεήσεις denotes those forms of petitions in which something definite is asked. In this way the two words agree with each other, as genus and species. ᾿Εντεύξεις is the word commonly used by Paul to signify those prayers which we offer for one another. The word used for it in the Latin Translation is “intercessiones,”intercessions. Yet Plato, in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition offered by a person for himself; and in the very inscription of the book, and in many passages, he shows plainly, as I have said, that προσευχὴ is a general term.But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements.And thanksgivings. As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when“he maketh his sun to rise on the good and the bad,” (Matthew 5:45,)is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it.
McArther Bible Commentary
The Ephesian church had evidently stopped praying for the lost, since Paul urged Timothy to make it a priority again. The Judaistic false teachers in Ephesus, by a perverted gospel and the teaching that salvation was only for Jews and Gentile proselytes to Judaism, would have certainly restricted evangelistic praying. Religious exclusivism (salvation only for the elite) would preclude the need for prayer for the lost.
Bible Cross References
Ezra 6:10 Jeremiah 29:7 Ephesians 6:18 Philippians 4:6 1 Timothy 5:5

Verse 2

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
John Wesley's Bible Commentary
For all that are in authority - Seeing even the lowest country magistrates frequently do much good or much harm. God supports the power of magistracy for the sake of his own people, when, in the present state of men, it could not otherwise be kept up in any nation whatever. Godliness - Inward religion; the true worship of God. Honesty - A comprehensive word taking in the whole duty we owe to our neighbour.
John Calvin Bible Commentary
For kingsHe expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God’s ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preservation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites,“Pray for the peace of Babylon, for in their peace ye shall have peace.” (Jeremiah 29:7.)The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God. That we may lead a peaceful and quiet lifeBy exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is apeaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.With all godliness and decencyThe second fruit is the preservation ofgodliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of publicdecency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil. If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins. On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Psalm 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isaiah 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.
McArther Bible Commentary
kings and all who are in authority. Because so many powerful and influential political rulers are hostile to God, they are often the targets of bitterness and animosity. But Paul urges believers to pray that these leaders might repent of their sins and embrace the gospel, which meant that the Ephesians were even to pray for the salvation of the Roman emperor, Nero, a cruel and vicious blasphemer and persecutor of the faith. a quiet and peaceable life. Quiet refers to the absence of external disturbances; peaceable refers to the absence of internal ones. While it remains uncompromising in its commitment to the truth, the church is not to agitate or disrupt the national life. When it manifests love and goodness to all and prays passionately for the lost, including rulers, the church may experience a certain amount of religious freedom. Persecution should only be the result of righteous living, not civil disobedience (see notes on Tit 3:1-4; 1Pe 2:13-23). godliness and reverence. Godliness is a key word in this letter (1Ti 3:16; 1Ti 4:7-8; 1Ti 6:3, 1Ti 6:5-6, 1Ti 6:11; cf. 2Ti 3:5; Tit 1:1), indicating that there needed to be a call back to holy living, which had been negatively affected by the false doctrine. Godliness refers to having the proper attitude and conduct before God in everything; reverence can be translated "moral earnestness," and refers to moral dignity and holy behavior before men.
Bible Cross References
Ezra 6:10 Jeremiah 29:7 Romans 13:1

Verse 3

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
John Wesley's Bible Commentary
For this - That we pray for all men. Do you ask, "Why are not more converted?" We do not pray enough. Is acceptable in the sight of God our Saviour - Who has actually saved us that believe, and willeth all men to be saved. It is strange that any whom he has actually saved should doubt the universality of his grace!
John Calvin Bible Commentary
For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument — that it pleases God; for when we know what is His will, this ought to have the force of all possible reasons. Bygoodhe means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God.This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God?
McArther Bible Commentary
God our Savior. See note on 1Ti 1:1.
Bible Cross References
Luke 1:47 1 Timothy 1:1 1 Timothy 4:10 1 Timothy 5:4

Verse 4

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
John Wesley's Bible Commentary
Who willeth seriously all men - Not a part only, much less the smallest part. To be saved - Eternally. This is treated of, (1 Timothy 2:5-6) . And, in order thereto, to come - They are not compelled. To the knowledge of the truth - Which brings salvation. This is treated of, (1 Timothy 2:6-7) .
John Calvin Bible Commentary
Who wishes that all men may be saved. Here follows a confirmation of the second argument; and what is more reasonable than that all our prayers should be in conformity with this decree of God?And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs to that kind of argument in which the cause is proved from the effect; for, if“the gospel is the power of God for salvation to every one that believeth,” (Romans 1:16,)it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life. In short, as the calling is a proof of the secret election, so they whom God makes partakers of his gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness of God, which is a sure entrance into life. Hence we see the childish folly of those who represent this passage to be opposed to predestination. “If God” say they, “wishes all men indiscriminately to be saved, it is false that some are predestined by his eternal purpose to salvation, and others to perdition.” They might have had some ground for saying this, if Paul were speaking here about individual men; although even then we should not have wanted the means of replying to their argument; for, although the will of God ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet it does not therefore follow that he has not determined with himself what he intends to do as to every individual man. But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle simply means, that there is no people and no rank in the world that is excluded from salvation; because God wishes that the gospel should be proclaimed to all without exception. Now the preaching of the gospel gives life; and hence he justly concludes that God invites all equally to partake salvation. But the present discourse relates to classes of men, and not to individual persons; for his sole object is, to include in this number princes and foreign nations. That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident from the passages already quoted, and from other passages of a similar nature. Not without good reason was it said, “Now, kings, understand,” and again, in the same Psalm, “I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.” (Psalm 2:8-10.)In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the princes at that time were, but what God wished them to be. Now the duty arising out of that love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all whom God includes in his calling, and to testify this by godly prayers. With the same view does he call God our Savior; for whence do we obtain salvation but from the undeserved kindness of God? Now the same God who has already made us partakers of salvation may sometime extend his grace to them also. He who hath already drawn us to him may draw them along with us. The Apostle takes for granted that God will do so, because it had been thus foretold by the predictions of the prophets, concerning all ranks and all nations.
McArther Bible Commentary
desires all men to be saved. The Greek word for desires is not that which normally expresses God's will of decree (His eternal purpose), but God's will of desire. There is a distinction between God's desire and His eternal saving purpose, which must transcend His desires. God does not want people to sin. He hates sin with all His being (Psa 5:4; Psa 45:7); thus, He hates its consequences-eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of Himself. Yet, God, for His own glory, and to manifest that glory in wrath, chose to endure "vessels … prepared for destruction" for the supreme fulfillment of His will (Rom 9:22). In His eternal purpose, He chose only the elect out of the world (Joh 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ (cf. Rom 1:18-32). Ultimately, God's choices are determined by His sovereign, eternal purpose, not His desires. See note on 2Pe 3:9. the knowledge of the truth. Meaning "to be saved." See note on 2Ti 3:7.
Bible Cross References
Ezekiel 18:23 Ezekiel 18:32 Ezekiel 33:11 John 3:17 Romans 11:14 1 Timothy 4:10 2 Timothy 2:25 2 Timothy 3:7 Titus 1:1 Titus 2:11 Hebrews 10:26 James 3:14 2 Peter 3:9 2 John 1:1

Verse 5

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
EGW SDA Bible Commentary
(John 1:1-3, 14; Philippians 2:5-8; Hebrews 2:14-18; see EGW on Acts 15:11). Acting in God's Stead
—Adam and Eve were given a probation in which to return to their allegiance; and in this plan of benevolence all their posterity were embraced. After the Fall, Christ became Adam's instructor. He acted in God's stead toward humanity, saving the race from immediate death. He took upon Him the work of mediator between God and man. In the fullness of time He was to be revealed in human form. He was to take His position at the head of humanity by taking the nature but not the sinfulness of man (The Signs of the Times, May 29, 1901).(Acts 4:12; Hebrews 7:25;
John Wesley's Bible Commentary
For - (1 Timothy 2:4) is proved by (1 Timothy 2:5) ; (1 Timothy 2:1) , by (1 Timothy 2:4) . There is one God - And they who have not him, through the one Mediator, have no God. One mediator also - We could not rejoice that there is a God, were there not a mediator also; one who stands between God and men, to reconcile man to God, and to transact the whole affair of our salvation. This excludes all other mediators, as saints and angels, whom the Papists set up and idolatrously worship as such: just as the heathens of old set up many mediators, to pacify their superior gods. The man - Therefore all men are to apply to this mediator, "who gave himself for all."
John Calvin Bible Commentary
For there is one GodThis argument might, at first sight, appear to be not very strong, that God wishes all men to be saved, because he is one; if a transition had not been made from God to men. Chrysostom — and, after him, others — view it in this sense, that there are not many gods, as idolaters imagine. But I think that Paul’s design was different, and that there is here an implied comparison of one God with the whole world and with various nations, out of which comparison arises a view of both, as they mutually regard each other. In like manner the Apostle says,“Is he the God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who justifieth the circumcision by faith, and the uncircumcision through faith.’ (Romans 3:29.)Accordingly, whatever diversity might at that time exist among men, because many ranks and many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God, that they may know that they are connected with all, because there is one God of all — that they may know that they who are under the power of the same God are not excluded for ever from the hope of salvation. And one Mediator between God and menThis clause is of a similar import with the former; for, as there is one God, the Creator and Father of all, so he says that there is but one Mediator,through whom we have access to the Father; and that this Mediator was given, not only to one nation, or to a small number of persons of some particular rank, but to all; because the fruit of the sacrifice, by which he made atonement for sins, extends to all. More especially because a large portion of the world was at that time alienated from God, he expressly mentions the Mediator, through whom they that were afar off now approach.The universal term all must always be referred to classes: of men, and not to persons; as if he had said, that not only Jews, but Gentiles also, not only persons of humble rank, but princes also, were redeemed by the death of Christ. Since, therefore, he wishes the benefit of his death to be common to all, an insult is offered to him by those who, by their opinion, shut out any person from the hope of salvation.The man Christ Jesus. When he declares that he is “a man,” the Apostle does not deny that the Mediator is God, but, intending to point out the bond of our union with God, he mentions the human nature rather than the divine. This ought to be carefully observed. From the beginning, men, by contriving for themselves this or that mediator, departed farther from God; and the reason was, that, being prejudiced in favor of this error, that God was at a great distance from them, they knew not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for he has descended even to us, so that we do not need to seek him above the clouds. The same thing is said inHebrews 4:15,“We have not a high priest who cannot sympathize within our infirmities, for in all things he was tempted.”And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out to us the hand of a brother, and that we are united to him by the fellowship of our nature, in order that, out of our low condition, he may raise us to heaven; who would not choose to keep by this straight road, instead of wandering in uncertain and stormy paths! Accordingly, whenever we ought to pray to God, if we call to remembrance that exalted and unapproachable majesty, that we may not be driven back by the dread of it, let us, at the same time, remember “the man Christ,” who gently invites us, and takes us, as it were, by the hand, in order that the Father, who had been the object of terror and alarm, may be reconciled by him and rendered friendly to us. This is the only key to open for us the gate of the heavenly kingdom, that we may appear in the presence of God with confidence. Hence we see, that Satan has, in all ages, followed this course, for the purpose of leading men astray from the right path. I say nothing of the various devices by which, before the coming of Christ, he alienated the minds of men, to contrive methods of approaching to God. At the very commencement of the Christian Church, when Christ, with so excellent a pledge, was fresh in their remembrance, and while the earth was still ringing with that delightfully sweet word from his mouth, “Come to me, all ye that labor and are heavy laden, and I will give you rest,” (Matthew 11:28,)there were, nevertheless, some persons skilled in deception, who thrust angels into his room as mediators; which is evident from Colossians 2:18. But what Satan, at that time, contrived secretly, he carried to such a pitch, during the times of Popery, that scarcely one person in a thousand acknowledged Christ, even in words, to be the Mediator. And while the name was buried, still more was the reality unknown.Now that God has raised up good and faithful teachers, who have labored to restore and bring to the remembrance of men what ought to have been one of the best-known principles of our faith, the sophists of the Church of Rome have resorted to every contrivance for darkening a point so clear. First, the name is so hateful to them, that, if any one mentions Christ as Mediator, without taking notice of the saints, he instantly falls under a suspicion of heresy. But, because they do not venture to reject altogether what Paul teaches in this passage, they evade it by a foolish exposition, that he is called “one Mediator,” not “the only Mediator.” As if the Apostle had mentioned God as one out of a vast multitude of gods; for the two clauses are closely connected, that “there is one God and one Mediator;” and therefore they who make Christ one out of many mediators must apply the same interpretation in speaking of God. Would they rise to such a height of impudence, if they were not impelled by blind rage to crush the glory of Christ? There are others who think themselves more acute, and who lay down this distinction, that Christ is the only Mediator of redemption, while they pronounce the saints to be mediators of intercession. But the folly of these interpreters is reproved by the scope of the passage, in which the Apostle speaks expressly about prayer. The Holy Spirit commands us to pray for all, because our only Mediator admits all to come to him; just as by his death he reconciled all to the Father. And yet they who thus, with daring sacrilege, strip Christ of his honor, wish to be regarded as Christians. But it is objected that this has the appearance of contradiction; for in this very passage Paul enjoins us to intercede for others, while, in the Epistle to the Romans, he declares that intercession belongs to Christ alone. (Romans 8:34.) I reply, the intercessions of the saints, by which they aid each other in their addresses to God, do not contradict the doctrine, that all have but one Intercessor; for no man’s prayers are heard either in behalf of himself, or in behalf of another, unless he rely on Christ as his advocate. When we intercede for one another, this is so far from setting aside the intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief reference made, to that very intercession.Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement with the Papists, if they place below the only intercession of Christ, all that they ascribe to the saints. This is not the case; for the reason why they transfer to the saints the office of interceding is, that they imagine that otherwise we are destitute of an advocate. It is a common opinion among them, that we need intercessors, because in ourselves we are unworthy of appearing in the presence of God. By speaking in this manner, they deprive Christ of his honor. Besides, it is a shocking blasphemy, to ascribe to saints such excellence as would procure for us the favor of God: and all the prophets, and apostles, and martyrs, and even the angels themselves — are so far from making any pretension to this, that they too have need of the same intercession as ourselves. Again, it is a mere dream, originating in their own brain, that the dead intercede for us; and, therefore, to found our prayers on this is altogether to withdraw our trust from calling upon God. But Paul lays down, as the rule for calling on God in a proper manner, faith grounded on the word of God. (Romans 10:17.) Justly, therefore, everything that men contrive, in the exercise of their own thoughts, without the authority of the word of God, is rejected by us.But not to dwell on this subject longer than the exposition of the passage demands, let it be summed up in this manner; that they who have actually learned the office of Christ will be satisfied with having him alone, and that none will make mediators at their own pleasure but those who neither know God nor Christ. Hence I conclude, that the doctrine of the Papists — which darkens, and almost buries, the intercession of Christ, and introduces pretended intercessors without any support from Scripture — is full of wicked distrust, and also of wicked rashness.
McArther Bible Commentary
there is one God. There is no other way of salvation (Act 4:12); hence there is the need to pray for the lost to come to know the one true God (cf. Deu 4:35, Deu 4:39; Deu 6:4; Isa 43:10; Isa 44:6; Isa 45:5-6, Isa 45:21-22; Isa 46:9; 1Co 8:4, 1Co 8:6). Mediator. This refers to someone who intervenes between two parties to resolve a conflict or ratify a covenant. Jesus Christ is the only mediator who can restore peace between God and sinners (Heb 8:6; Heb 9:15; Heb 12:24). the Man Christ Jesus. The absence of the definite article before Man in the Greek suggests the better translation, "Christ Jesus, Himself a man." Only the perfect God-Man could bring God and man together. Cf. Job 9:32-33.
Bible Cross References
Matthew 1:1 Acts 4:12 Romans 1:3 Romans 3:30 Romans 10:12 1 Corinthians 8:4 1 Corinthians 8:6 Galatians 3:20 1 Timothy 6:13 Hebrews 8:6 Hebrews 9:15 Hebrews 12:24 1 John 2:1

Verse 6

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
John Wesley's Bible Commentary
Who gave himself a ransom for all - Such a ransom, the word signifies, wherein a like or equal is given; as an eye for an eye, or life for life: and this ransom, from the dignity of the person redeeming, was more than equivalent to all mankind. To be testified of in due season - Literally, in his own seasons; those chosen by his own wisdom.
John Calvin Bible Commentary
Who gave himself a ransom for allThe mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (Romans 8:34.) These are the two parts of his priesthood; for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven, he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his name. (Psalm 110:4;Hebrews 7:17.) So much the more does he expose the wicked sacrilege of the Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards the conclusion, and the beginning of the fifth chapter, [Hebrews 4:14-5:10,] and you will find what I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which, indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that it is impossible to take from Christ any part of the office of intercession, and bestow it on others, without stripping him of the title of priesthood.Besides, when the Apostle calls him ἀντίλυτρον, “a ransom,”he overthrows all other satisfactions. Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption, which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of time, and to a single class, that benefit which was universal and perpetual. But a full illustration of this subject will be found in the Institutes.That there might be a testimony in due time; that is, in order that this grace might be revealed at the appointed time. The phrase,for all, which the Apostle had used, might have given rise to the question, “Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father to all without distinction, and if the one redemption through Christ was common to all?” He cuts off all ground for that question, by referring to the purpose of God the seasonfor revealing his grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the fields are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons to follow in succession; why should we not allow the same authority to his providence in other matters? Shall we accuse God of instability, because he brings forward, at the proper time, what he had always determined, and settled in his own mind?Accordingly, although it came upon the world suddenly and was altogether unexpected, that Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let us not think that it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his wonderful providence. The consequence will be, that there will be nothing that comes from him which shall not appear to us to be highly seasonable. On that account this admonition frequently occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which, at that time, on account of its novelty, many persons were startled and almost confounded. They who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing a hell for inquisitive persons.
McArther Bible Commentary
a ransom. This describes the result of Christ's substitutionary death for believers, which He did voluntarily (Joh 10:17-18), and reminds one of Christ's own statement in Mat 20:28, "a ransom for many." The all is qualified by the many. Not all will be ransomed (though His death would be sufficient), but only the many who believe by the work of the Holy Spirit and for whom the actual atonement was made. See note on 2Pe 3:9. Christ did not pay a ransom only; He became the object of God's just wrath in the believer's place. He died his death and bore his sin (cf. 2Co 5:21; 1Pe 2:24). for all. This should be taken in two senses: (1) there are temporal benefits of the atonement that accrue to all people universally (see note on 1Ti 4:10), and (2) Christ's death was sufficient to cover the sins of all people. Yet, the substitutionary aspect of His death is applied to the elect alone (see above and notes on 2Co 5:14-21). Christ's death is therefore unlimited in its sufficiency, but limited in its application. Because Christ's expiation of sin is indivisible, inexhaustible, and sufficient to cover the guilt of all the sins that will ever be committed, God can clearly offer it to all. Yet, only the elect will respond and be saved, according to His eternal purpose (cf. Joh 17:12). in due time. At the proper time in God's redemptive plan (see note on Gal 4:4). Key Word Ransom: 1Ti 2:6-lit. "ransom"-actually composed of two words: anti meaning substitution, and lutron, ransom of a slave or prisoner. The antilutron is a payment given in substitution for a slave. The slave's owner accepts the payment for the release of his slave. Gal 3:13 shows how Christ paid the ransom for sinners under the curse of the law. Christ's sacrifice on the cross redeemed us from the bondage of sin.
Bible Cross References
Matthew 20:28 Mark 1:15 1 Corinthians 1:6 Galatians 1:4 Galatians 4:4 1 Timothy 6:15 Titus 1:3 Titus 2:14

Verse 7

Matthew Henry's Concise Bible Commentary
Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.
The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
EGW SDA Bible Commentary
(Isaiah 52:8). The Truth as It Is in Jesus
—If we teach the truth according to our own ways, we shall see that there will not always be perfect harmony as there should be. But if we teach the truth as it is in Jesus, we shall teach it in the spirit of the true Educator; and we will not have various opinions, and cling to our own ideas with tenacity, but we will see eye to eye. And while we thus teach, believing that Jesus will help us to present the truth as it is in Him, then we may expect His help, and we will have it (The Review and Herald, May 10, 1887).
John Calvin Bible Commentary
For which I have been appointed. That it may not be thought that he makes rash assertions — as many are wont to do — on a subject which he did not well understand, he affirms that God had appointed him for this purpose, that he might bring the Gentiles, who had formerly been alienated from the kingdom of God, to have a share in the gospel; for his apostleship was a sure foundation of the divine calling. And on this account he labors very hard in asserting it, as there are many who received it with no small difficulty.I speak the truth in Christ, I do not lie. He employs an oath, or protestation, as in a matter of extraordinary weigh and importance, that he isa teacher of the Gentiles, and thatin faith and truthThese two things denote a good conscience, but still it must rest on the certainty of the will of God. Thus he means, that he preaches the gospel to the Gentiles, not only with pure affection, but also with an upright and fearless conscience; because he does nothing but by the command of God.
McArther Bible Commentary
for which. Paul's divine commission was based on the truths delineated in verses 1Ti 2:3-6. preacher. The Greek word derives from the verb that means, "to herald," "to proclaim," or "to speak publicly." Paul was a public herald proclaiming the gospel of Christ. apostle. See note on 1Ti 1:1. I am speaking the truth … not lying. Paul's emphatic outburst of his apostolic authority and integrity is to emphasize that he was a teacher of the Gentiles. teacher of the Gentiles. The distinctive feature of Paul's apostolic appointment, which demonstrates the universal scope of the gospel. Paul's need to make this distinction suggests he was dealing with some form of Jewish exclusivism that had crippled the Ephesians' interest in praying for Gentiles to be saved.
Bible Cross References
Acts 9:15 Romans 9:1 1 Corinthians 9:1 Ephesians 3:8 1 Timothy 1:11 2 Timothy 1:11

Verse 8

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Wesley's Bible Commentary
I will - A word strongly expressing his apostolical authority. Therefore - This particle connects (1 Timothy 2:8) with (1 Timothy 2:1) . That men pray in every place - Public and private. Wherever men are, there prayer should be. Lifting up holy hands - Pure from all known sin. Without wrath - In any kind, against any creature. And every temper or motion of our soul that is not according to love is wrath. And doubting - Which is contrary to faith. And wrath, or unholy actions, or want of faith in him we call upon, are the three grand hinderances of God's 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, without any wrath or doubt.
John Calvin Bible Commentary
I wish therefore that men may prayThis inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive “the Spirit of adoption,”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, atRomans 15:9, he proves the calling of the Gentiles by these passages.“Let the Gentiles rejoice with his people.” (Psalm 67:5.)Again,“All ye Gentiles, praise God.’, (Psalm 117:1.)Again,“I will confess to thee among the Gentiles.” (Psalm 18:49.)The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith. In every placeThis expression is of the same import as in the beginning of the First Epistle to the Corinthians,“with all that in every place call on the name of Jesus Christ our Lord,” (1 Corinthians 1:2,)so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (Malachi 1:11.)Lifting up pure handsAs if he had said, “Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for “pure hands” are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up “bloody hands,” when he attacks their cruelty. (Isaiah 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning,they bear testimony against themselves.Without wrathSome 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.
McArther Bible Commentary
men. The Greek word for men as opposed to women. God intends for men to be the leaders when the church meets for corporate worship. When prayer for the lost is offered during those times, the men are to lead it. everywhere. Paul's reference to the official assembly of the church (cf. 1Co 1:2; 2Co 2:14; 1Th 1:8). lifting up holy hands. Paul is not emphasizing a specific posture necessary for prayer, but a prerequisite for effective prayer (cf. Psa 66:18). Though this posture is described in the OT (1Ki 8:22; Psa 28:2; Psa 63:4; Psa 134:2), so are many others. The Greek word for holy means "unpolluted" or "unstained by evil." Hands symbolize the activities of life; thus, "holy hands" represent a holy life. This basis of effective prayer is a righteous life (Jas 5:16). without wrath and doubting. Wrath and righteousness are mutually exclusive (Jas 1:20; cf. Luk 9:52-56). A better translation for doubting is "dissension," and refers to a hesitant reluctance to be committed to prayer. "Effectual, fervent" prayer is effective (Jas 5:16). The two refer to one's inner attitude.
Bible Cross References
Psalm 24:4 Psalm 28:2 Psalm 63:4 Psalm 134:2 Psalm 141:2 Luke 24:50 John 4:21 1 Corinthians 1:2 2 Corinthians 2:14 Philippians 1:12 1 Thessalonians 1:8 1 Timothy 5:14 Titus 3:8 James 4:8

Verse 9

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
EGW SDA Bible Commentary
. See EGW on Numbers 15:38, 39; 1 Peter 3:3, 4.
John Wesley's Bible Commentary
With sobriety - Which, in St. Paul's sense, is the virtue which governs our whole life according to true wisdom. Not with curled hair, not with gold - Worn by way of ornament. Not with pearls - Jewels of any kind: a part is put for the whole. Not with costly raiment - These four are expressly forbidden by name to all women (here is no exception) professing godliness, and no art of man can reconcile with the Christian profession the wilful violation of an express command.
John Calvin Bible Commentary
In like manner also womenAs he enjoined men to lift up pure hands, so he now prescribes the manner in which women ought to prepare for praying aright. And there appears to be an implied contrast between those virtues which he recommends and the outward sanctification of the Jews; for he intimates that there is no profane place, nor any from which both men and women may not draw near to God, provided they are not excluded by their vices.He intended to embrace the opportunity of correcting a vice to which women are almost always prone, and which perhaps at Ephesus, being a city of vast wealth and extensive merchandise, especially abounded. That vice is — excessive eagerness and desire to be richly dressed. He wishes therefore that their dress should be regulated by modesty and sobriety; for luxury and immoderate expense arise from a desire to make a display either for the sake of pride or of departure from chastity. And hence we ought to derive the rule of moderation; for, since dress is an indifferent matter, (as all outward matters are,) it is difficult to assign a fixed limit, how far we ought to go. Magistrates may indeed make laws, by means of which a rage for superfluous expenditure shall be in some measure restrained; but godly teachers, whose business it is to guide the consciences, ought always to keep in view the end of lawful use. This at least will be settled beyond all controversy, that every thing in dress which is not in accordance with modesty and sobriety must be disapproved. Yet we must always begin with the dispositions; for where debauchery reigns within, there will be no chastity; and where ambition reigns within, there will be no modesty in the outward dress. But because hypocrites commonly avail themselves of all the pretexts that they can find for concealing their wicked dispositions, we are under the necessity of pointing out what meets the eye. It would be great baseness to deny the appropriateness of modesty as the peculiar and constant ornament of virtuous and chaste women, or the duty of all to observe moderation. Whatever is opposed to these virtues it will be in vain to excuse. He expressly censures certain kinds of superfluity, such as curled hair, jewels, and golden rings; not that the use of gold or of jewels is expressly forbidden, but that, wherever they are prominently displayed, these things commonly draw along with them the other evils which I have mentioned, and arise from ambition or from want of chastity as their source.
McArther Bible Commentary
Women in the church were living impure and self-centered lives (cf. 1Ti 5:6, 1Ti 5:11-15; 2Ti 3:6), and that practice carried over into the worship service, where they became distractions. Because of the centrality of worship in the life of the church, Paul calls on Timothy to confront the problem.
Bible Cross References
Proverbs 7:10 Proverbs 31:25 1 Timothy 2:10 1 Peter 3:3

Verse 10

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
EGW SDA Bible Commentary
. See EGW on Numbers 15:38, 39; 1 Peter 3:3, 4.
John Calvin Bible Commentary
Which becometh women; for undoubtedly the dress of a virtuous and godly woman must differ from that of a strumpet. What he has laid down are marks of distinction; and if piety must be testified by works, this profession ought also to be visible in chaste and becoming dress.
McArther Bible Commentary
Those women who have publicly committed themselves to pursuing godliness should support that claim not only in their demeanor, wardrobe, and appearance, but by being clothed with righteous behavior.
Bible Cross References
Proverbs 31:25 1 Timothy 2:9 1 Timothy 2:11

Verse 11

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Calvin Bible Commentary
Let a woman learn in quietness. After having spoken of dress, he now adds with what modesty women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; forquietnessmeans silence, that they may not take upon them to speak in public. This he immediately explains more clearly, by forbidding them to teach.
McArther Bible Commentary
Let a woman learn. Women are not to be the public teachers when the church assembles, but neither are they to be shut out of the learning process. The form of the Greek verb translated "let … learn" is an imperative; Paul is commanding that women be taught in the church. That was a novel concept, since neither first-century Judaism nor Greek culture held women in high esteem. Some of the women in Ephesus probably overreacted to the cultural denigration they had typically suffered and took advantage of their opportunity in the church by seeking a dominant role in leadership. in silence with all submission. Silence (quiet) and submission (to line up under) were to characterize the role of a woman as a learner in the context of the church assembly. Paul explains his meaning in verse 12: Women are to be silent by not teaching, and they are to demonstrate submission by not usurping the authority of the pastors or elders.
Bible Cross References
1 Corinthians 14:34 1 Timothy 2:10 Titus 2:5

Verse 12

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Wesley's Bible Commentary
To usurp authority over the man - By public teaching.
John Calvin Bible Commentary
But I suffer not a woman to teach. Not that he takes from them the charge of instructing their family, but only excludes them from the office of teaching, which God has committed to men only. On this subject we have explained our views in the exposition of the First Epistle to the Corinthians.If any one bring forward, by way of objection, Deborah (Judges 4:4) and others of the same class, of whom we read that they were at one time appointed by the command of God to govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary rules of government, by which he intended that we should be bound. Accordingly, if women at one time held the office of prophets and teachers, and that too when they were supernaturally called to it by the Spirit of God, He who is above all law might do this; but, being a peculiar case,this is not opposed to the constant and ordinary system of government.He adds — what is closely allied to the office of teaching — and not to assume authority over the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their condition. They are subject, and to teach implies the rank of power or authority. Yet it may be thought that there is no great force in this argument; because even prophets and teachers are subject to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and likewise obeying, when viewed in different relations. But this does not apply to the case of woman, who by nature (that is, by the ordinary law of God) is formed to obey; for γυναικοκρατία (the government of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly, he bids them be “quiet,” that is, keep within their own rank.
McArther Bible Commentary
I do not permit. The Greek word for permit is used in the NT to refer to allowing someone to do what he desires. Paul may have been addressing a real situation in which several women in Ephesus desired to be public preachers. to teach. Paul used a verbal form of this Greek word that indicates a condition or process and is better translated: "to be a teacher." This was an important, official function in the church (see Act 13:1; 1Co 12:28; Eph 4:11). Thus, Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances (cf. Act 18:26; Tit 2:3-4). to have authority over. Paul forbids women from exercising any type of authority over men in the church assembly, since the elders are those who rule (1Ti 5:17). They are all to be men (as is clear from the requirements in 1Ti 3:2, 1Ti 2:5). in silence. See note on verse 1Ti 2:11.
Bible Cross References
1 Corinthians 14:34 Titus 2:5

Verse 13

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Wesley's Bible Commentary
First - So that woman was originally the inferior.
John Calvin Bible Commentary
For Adam was first createdHe assigns two reasons why women ought to be subject to men; because not only did God enact this law at the beginning, but he also inflicted it as a punishment on the woman. (Genesis 3:16.) He accordingly shews that, although mankind had stood in their first and original uprightness, the true order of nature, which proceeded from the command of God, bears that women shall be subject. Nor is this inconsistent with the fact, that Adam, by falling from his first dignity, deprived himself of his authority; for in the ruins, which followed sin, there still linger some remains of the divine blessing, and it was not proper that woman, by her own fault, should make her condition better than before.Yet the reason that Paul assigns, that woman was second in the order of creation, appears not to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in the order of time, and yet was greatly inferior in rank. But although Paul does not state all the circumstances which are related by Moses, yet he intended that his readers should take them into consideration. Now Moses shews that the woman was created afterwards, in order that she might be a kind of appendage to the man; and that she was joined to the man on the express condition, that she should be at hand to render obedience to him. (Genesis 2:21.) Since, therefore, God did not create two chiefs of equal power, but added to the man an inferior aid, the Apostle justly reminds us of that order of creation in which the eternal and inviolable appointment of God is strikingly displayed.
McArther Bible Commentary
A woman's subordinate role did not result after the Fall as a cultural, chauvinistic corruption of God's perfect design; rather, God established her role as part of His original creation (1Ti 2:13). God made woman after man to be his suitable helper (see note on Gen 2:18; cf. 1Co 11:8-9). The Fall actually corroborates God's divine plan of creation (see notes on Gen 3:1-7). By nature Eve was not suited to assume the position of ultimate responsibility. By leaving Adam's protection and usurping his headship, she was vulnerable and fell, thus confirming how important it was for her to stay under the protection and leadership of her husband (see notes on 1Ti 5:11-12; 2Ti 3:6-7). Adam then violated his leadership role, followed Eve in her sin, and plunged the human race into sinfulness-all connected with violating God's planned roles for the sexes. Ultimately, the responsibility for the Fall still rests with Adam, since he chose to disobey God apart from being deceived (Rom 5:12-21; 1Co 15:21-22).
Bible Cross References
Genesis 2:7 Genesis 2:22 Genesis 3:16 Genesis 3:20 1 Corinthians 11:8

Verse 14

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Wesley's Bible Commentary
And Adam was not deceived - The serpent deceived Eve: Eve did not deceive Adam, but persuaded him. "Thou hast hearkened unto the voice of thy wife," (Genesis 3:17) . The preceding verse showed why a woman should not "usurp authority over the man." this shows why she ought not "to teach." She is more easily deceived, and more easily deceives. The woman being deceived transgressed - "The serpent deceived" her, (Genesis 3:13) , and she transgressed.
John Calvin Bible Commentary
And Adam was not deceivedHe alludes to the punishment inflicted on the woman:“Because thou hast obeyed the voice of the serpent, thou shalt be subject to the authority of thy husband, and thy desire shall be to him.” (Genesis 3:16.)Because she had given fatal advice, it was right that she should learn that she was under the power and will of another; and because she had drawn her husband aside from the command of God, it was right that she should be deprived of all liberty and placed under the yoke. Besides, the Apostle does not rest his argument entirely or absolutely on the cause of the transgression, but founds it on the sentence which was pronounced by God. Yet it may be thought that these two statements are somewhat contradictory: that the subjection of the woman is the punishment of her transgression, and yet that it was imposed on her from the creation; for thence it will follow, that she was doomed to servitude before she sinned. I reply, there is nothing to hinder that the condition of obeying should be natural from the beginning, and that afterwards the accidental condition of serving should come into existence; so that the subjection was now less voluntary and agreeable than it had formerly been. Again, this passage has given to some people an occasion for affirming that Adam did not fall by means of error, but that he was only overcome by the allurements of his wife. Accordingly, they think that the woman only was deceived by the wiles of the devil, to believe that she and her husband would be like the gods; But that Adam was not at all persuaded of this, but tasted the fruit in order to please his wife. But it is easy to refute this opinion; for, if Adam had not given credit to the falsehood of Satan, God would not have reproached him: “Behold, Adam is become like one of us.” (Genesis 3:22.)There are other reasons of which I say nothing; for there needs not a long refutation of an error which does not rest on any probable conjecture. By these words Paul does not mean that Adam was not entangled by the same deceitfulness of the devil, but that the cause or source of the transgression proceeded from Eve.
Bible Cross References
Genesis 3:6 Genesis 3:13 2 Corinthians 11:3

Verse 15

Matthew Henry's Concise Bible Commentary
How men and women ought to behave, both in their religious and common life.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
John Wesley's Bible Commentary
Yet she - That is, women in general, who were all involved with Eve in the sentence pronounced, (Genesis 3:16) . Shall be saved in childbearing - Carried safe through the pain and danger which that sentence entails upon them for the transgression; yea, and finally saved, if they continue in loving faith and holy wisdom.
John Calvin Bible Commentary
But she shall be savedThe weakness of the sex renders women more suspicious and timid, and the preceding statement might greatly terrify and alarm the strongest minds. For these reasons he modifies what he had said by adding a consolation; for the Spirit of God does not accuse or reproach us, in order to triumph over us, when we are covered with shame, but, when we have been cast down, immediately raises us up. It might have the effect (as I have already said) of striking terror into the minds of women,when they were informed that the destruction of the whole human race was attributed to them; for what will be this condemnation? Especially when their subjection, as a testimony of the wrath of God, is constantly placed before their eyes. Accordingly, Paul, in order to comfort them and render their condition tolerable, informs them that they continue to enjoy the hope of salvation, though they suffer a temporal punishment. It is proper to observe that the good effect of this consolation is twofold. First, by the hope of salvation held out to them, they are prevented from falling into despair through alarm at the mention of their guilt. Secondly, they become accustomed to endure calmly and patiently the necessity of servitude, so as to submit willingly to their husbands, when they are informed that this kind of obedience is both profitable to themselves and acceptable to God. If this passage be tortured, as Papists are wont to do, to support the righteousness of works, the answer is easy. The Apostle does not argue here about the cause of salvation, and therefore we cannot and must not infer from these words what works deserve; but they only shew in what way God conducts us to salvation, to which he has appointed us through his grace.Through child-bearingTo censorious men it might appear absurd, for an Apostle of Christ not only to exhort women to give attention to the birth of offspring, but to press this work as religious and holy to such an extent as to represent it in the light of the means of procuring salvation. Nay, we even see with what reproaches the conjugal bed has been slandered by hypocrites, who wished to be thought more holy than all other men. But there is no difficulty in replying to these sneers of the ungodly. First, here the Apostle does not speak merely about having children, but about enduring all the distresses, which are manifold and severe, both in the birth and in the rearing of children. Secondly, whatever hypocrites or wise men of the world may think of it, when a woman, considering to what she has been called, submits to the condition which God has assigned to her, and does not refuse to endure the pains, or rather the fearful anguish, of parturition, or anxiety about her offspring, or anything else that belongs to her duty, God values this obedience more highly than if, in some other manner, she made a great display of heroic virtues, while she refused to obey the calling of God. To this must be added, that no consolation could be more appropriate or more efficacious then to shew that the very means (so to speak) of procuring salvation are found in the punishment itself.If they continue in faithIn consequence of the old translation having used the expression, “the birth of children,” it has been commonly thought that this clause refers to the children. But the term used by Paul to denote “child-bearing” is a single word, τεκνογονία, and therefore it must refer to the women. As to the verb being plural, and the noun singular, this involves no difficulty; for an indefinite noun, at least when it denotes a multitude, has the force of a collective noun, and therefore easily admits a change from the singular to the plural number.Besides, that he might not represent all the virtue of women as included in the duties of marriage, immediately afterwards he adds greater virtues, in which it is proper that godly women should excel, that they may differ from irreligious women. Even “child-bearing” is obedience acceptable to God, only so far as it proceeds from faith and loveTo these two he addssanctification, which includes all the purity of life which becomes Christian women. Lastly followssobriety, which he formerly mentioned, while he was speaking about dress; but now he extends it more widely to the other parts of life.
McArther Bible Commentary
she. That Paul does not have Eve in mind here is clear because the verb translated "will be saved" is future, and he also uses the plural pronoun they. He is talking about women after Eve. will be saved. This is better translated in this context, "will be preserved." The Greek word can also mean "to rescue," "to preserve safe and unharmed," "to heal," or "to deliver from." It appears several times in the NT without reference to spiritual salvation (cf. Mat 8:25; Mat 9:21-22; Mat 24:22; Mat 27:40, Mat 27:42, Mat 27:49; 2Ti 4:18). Paul is not advocating that women are eternally saved from sin through childbearing or that they maintain their salvation by having babies, both of which would be clear contradictions of the NT teaching of salvation by grace alone through faith alone (Rom 3:19-20) sustained forever (Rom 8:31-39). Paul is teaching that, even though a woman bears the stigma of being the initial instrument who led the race into sin, it is women through childbearing who may be preserved or freed from that stigma by raising a generation of godly children (cf. 1Ti 5:10). in childbearing. Because mothers have a unique bond and intimacy with their children, and spend far more time with them than fathers do, they have far greater influence in their lives and thus a unique responsibility and opportunity for rearing godly children. While a woman may have led the human race into sin, women have the privilege of leading many out of sin to godliness. Paul is speaking in general terms; God does not want all women to be married (1Co 7:25-40), let alone bear children. if they continue in faith, love, and holiness, with self-control. The godly appearance, demeanor, and behavior commanded of believing women in the church (1Ti 2:9-12) is motivated by the promise of deliverance from any inferior status and the joy of raising godly children.
Bible Cross References
Genesis 3:16 1 Corinthians 12:23 1 Timothy 1:14