Chapter 2

1 That it is meet to pray and give thanks for all men, and the reason why. 9 How women should be attired. 12 They are not permitted to teach. 15 They shall be saved, notwithstanding the testimonies of God’s wrath, in childbirth, if they continue in faith.

1. Therefore. Or, “then.” Paul now turns to counsel on various practical matters relating to public worship that Timothy will find helpful while administering his duties as pastor of the church at Ephesus.

First of all. Paul proceeds to state a fundamental principle of church administration, one basic to freedom of worship.

Supplications. Gr. deeµseis, “entreaties,” “petitions.” Prayer is here viewed from the standpoint of personal need, implying a recognition that God alone can satisfy these needs.

Prayers. Gr. proseuchai, the usual term for all sacred communion with God.

Intercessions. Gr. enteuxeis, “intercessory prayers” (cf. on Rom. 8:26, 27). Childlike confidence, in the assurance of ready access to God, characterizes the genuine Christian.

Giving of thanks. Gr. eucharistiai, “giving of thanks,” “thanksgivings.” Christians are to be thankful for the favors received both from men and from God, who “giveth to all men liberally” (see on James 1:5).

All men. The Christian’s concern for his fellow men transcends the artificial boundaries of race, nation, and social status. Christian love yearns to include “all men” within the plan of salvation.

2. Kings. Paul is not necessarily endorsing monarchy as the ideal government. It was the usual form in his day. Whatever the form of government, the Christian is to recognize its authority and his obligation to cooperate with it (see on Rom. 13:1; cf. on Acts 5:29; see 1 Peter 2:13–17).

Quiet and peaceable. Christians endeavor to walk at “peace with all men” (Heb. 12:14). Their loyalty to the established government and their exemplary citizenship will cause the onlooker to view their patriotism as above question.

Godliness. The Christian’s reverence for God should mold and temper his every word and deed. To profess loyalty to the high standards of the Christian religion and yet live no better than the unconverted is the most contemptible form of insincerity and hypocrisy.

Honesty. Gr. semnoteµs, “honor,” “respect,” “dignity.” Genuine Christians will earn the respect of their neighbors by honest business dealings, by participation in worthy community activities, and by their own disciplined homes.

3. This. That is, prayers and labors for “all men” (see on v. 1).

Acceptable. Living a life that validates the Christian message, coupled with an earnest, tactful concern for the spiritual and material welfare of “all men,” fulfills God’s ideal for His children.

God our Saviour. See on ch. 1:1.

4. Who will have. Literally, “who wills” (cf. Titus 2:11; see John 3:17; Rom. 9:18, 19; 2 Peter 3:9). No man could be saved if God had not purposed to forgive and to restore repentant sinners. Because God’s love excludes no man from the opportunity of salvation, all those who are eventually lost will suffer the consequences of their own failure to accept God’s overtures of love (see on John 3:16).

Knowledge of the truth. That knowledge born of personal experience concerning God and His will that leads to salvation (see Rom. 1:28; Eph. 1:17, 18; 4:13–15; Col. 1:9, 10; 3:10; 2 Tim. 2:25; Titus 1:1; Heb. 10:26), and which is revealed through the Bible (see on John 17:17). More than mere intellectual knowledge is here comprehended.

5. One God. The universality of Christianity (see on vs. 1, 4) is amplified with the recognition of the divine lordship of God over the whole universe (see on Acts 17:23–28; Rom. 10:12; 1 Cor. 8:4; Eph. 4:6; 1 Tim. 1:17).

One mediator. Only through Jesus can the sinner be reconciled to God (see on John 14:5–6; Rom. 5:1–2). God does not need to be reconciled to man, for it was His “will” (1 Tim. 2:4) that initiated the plan of salvation. In addition, He provided the means of salvation through Christ’s life and death. See on Rom. 5:10. Paul here clearly rules out the need of human mediators and the supposed value that some have attached to such attempted mediation.

The man Christ Jesus. Christ’s nature as a “man” is emphasized. Jesus did not represent any particular level of society or nationality, but rather all mankind, both male and female. Paul here condemns the Docetic theory (see Vol. V, p. 912), which emerged in apostolic times and taught that Christ never had a human body, but only appeared to have one. John refers to this heresy as “antichrist” (1 John 4:3).

For a discussion of the humanity of Christ see Vol. V, p. 917.

6. Gave himself. Christ’s mission to this earth was voluntary (see on John 10:17, 18).

Ransom. Gr. antilutron, an emphatic form of lutron, the usual word for “ransom” (see on Matt. 20:28; cf. on Rom. 3:24–25). Paul here stresses man’s total inability to contribute anything toward his personal salvation.

All. Christ’s atonement is adequate for the worst of sinners and is available to all men everywhere (see 1 Tim. 2:4, 5; see on John 1:12).

Testified. The mission of Christ to earth confirmed God’s plan to save “all men” (v. 4).

In due time. See on Rom. 5:6; Gal. 4:4; cf. Titus 1:3.

7. Whereunto. Or, “which” Paul here refers to the provision for man’s salvation as set forth in vs. 4–6. This was the theme of Paul’s message.

I. That is Paul.

Ordained. Or, “appointed.” The apostle’s remarkable record of courage and undiminished energy was the result of his deep conviction that God personally had called him to the ministry (see on 1 Cor 1:1; 1 Tim. 1:12).

Preacher. Gr. keµrux, “herald.” A keµrux was an official messenger who proclaimed publicly the decrees of a king or other government official. Paul compares the divinely appointed minister with such a messenger.

Lie not. Compare Rom. 9:1. Because of his conflicts with the Judaizers and the misusers of the law (1 Tim. 1:4–7), Paul wishes to obviate any charges of treason to his own nation. This he does by stressing God’s part in sending him to the “Gentiles” (see on Gal. 2:8–9).

Gentiles. Gr. ethneµ, “nations” (see on Acts 14:16). Because God desires “all men” to be saved (1 Tim. 2:4), He has made provision that all men should have the fullest opportunity to know the “truth” (v. 4).

Through Paul and his successors the proclamation of God’s love would be heralded to all nations. For this reason we should pray for and be concerned with the well-being of “all men” (see on v. 1). See on Acts 17:30.

In faith and verity. That is, in matters relating to faith in Christ and the truths of salvation.

8. Will. Gr. boulomai, “to desire,” “to intend.” Paul now turns to the proper attitude and manner that should characterize all public prayer. Even in prayer order must be maintained, and Paul, as a skilled administrator, instructs his subordinate, Timothy, in details designed to prevent confusion and fanaticism. Compare 1 Cor. 14:33, 40.

Men. Gr. andres, “men” as distinguished from women. For a discussion of the role of women in the public services of the church see on 1 Cor. 14:34, 35.

Every where. That is, in each service of public worship.

Holy hands. Figurative of a character void of moral defilement. By this the apostle implies that only such men should pray in public. The hands symbolize deeds, and an upright man is said to have “clean hands” (see on Ps. 24:4; cf. James 4:8). For a morally and spiritually polluted man to pray in public worship is hypocrisy, and his act in so doing, an insult to the God of heaven.

Without wrath. Genuine prayer, whether public or private, can be made only in an atmosphere of love and forgiveness. The spirit of anger and revenge is incompatible with the Spirit of God and must be removed before there can be effective worship (see on Matt. 5:22; 6:14, 15; Eph. 4:31).

Doubting. Gr. dialogismos, “disputing,” “quarreling.” Genuine prayer brings the worshiper into harmony with the spirit and the purposes of God. Wrong attitudes toward either man or God destroy the effectiveness of prayer.

9. Like manner. Paul now expresses his will concerning the proper attitude and conduct of women church members.

Adorn. Gr. kosmeoµ, “to put in order,” “arrange.”

Modest. Gr. kosmios, “well-arranged,” “in good taste,” hence, “proper” in the sense of being conservative.

Shamefacedness. Gr. aidoµs, “self-respect,” “modesty.” Such an attitude shudders at the thought of shameful deeds, and holds a reverence for purity that prevents such deeds.

Sobriety. That is, soundness of mind, self-control. Paul here pictures the converted Christian woman as one whose every desire is to reflect the selflessness of Christ. She determines to fulfill her womanly tasks with grace and resourcefulness, without being a burden either to the church or to her husband.

Broided hair. Gr. plegma, something “woven,” “twisted together,” “braided.” In the context the word “hair” must be understood. Paul’s theme in vs. 9, 10 is feminine modesty and a high regard for moral purity. Any hair style that is designed to attract special, and flattering attention to its owner would be in contravention of the principle here set forth. However, hair that is carelessly done up may be equally conspicuous and in violation of Christian principles. Good taste is a part of good religion.

Gold, or pearls, or costly array. See on 1 Peter 3:3–6. The purpose of costly adornment, whatever form it may take, is to attract attention to oneself. It is always an expression of selfishness and sometimes, also, of a desire for improper attentions from the opposite sex. For the Christian, modesty, quality, appropriateness, and serviceability should determine what is worn and how it is worn. Expenditures that go beyond this ideal are incompatible with the principles of Christian stewardship. Such display reflects personal vanity and self-centeredness, which are not consonant with Paul’s plea for Christian self-respect and modesty.

10. Godliness. Or, “reverence toward God.” By participating in public worship these women have openly professed their loyalty to the God they worship. To profess Christian faithfulness and yet dress extravagantly and immodestly is a form of hypocrisy.

Good works. Paul points to the external as well as the internal nature of genuine religion. The most attractive and worthy adornment is a record of “good works.” This alone will bring to women the complete satisfaction of being sincerely loved and respected. No amount of attractive clothing will hide the blemish of an unpleasant disposition, the lack of “good works” Compare Titus 3:8.

11. In silence. Because of the general lack of private and public rights then accorded women, Paul felt it to be expedient to give this counsel to the church. Any severe breach of accepted social custom brings reproach upon the church. Christians should avoid even the appearance of evil (1 Thess. 5:22). See on 1 Cor. 14:34.

With all subjection. That is, without self-assertion. Compare Eph. 5:22; Titus 2:5; 1 Peter 3:1, 2.

12. Usurp authority. The Scriptures exhort Christians to do everything decently and in order (1 Cor. 14:40). In the days of Paul, custom required that women be very much in the background. Therefore, if women believers had spoken out in public or otherwise made themselves prominent, these scriptural injunctions would have been violated and the cause of God would thus have suffered reproach. See on 1 Cor. 11:5–16.

13. For. Paul here states his reasons for the counsel regarding the relationship between men and women.

Adam. The subordination of Eve to Adam following the entrance of sin in no way reflected dishonor on her, but was intended to bring harmony and to contribute to her fullest happiness (see on Gen. 3:16). As the husband is the head of the home, so he is the natural leader of a group of homes in a church congregation.

14. Adam was not deceived. It was Eve who was beguiled by the evil one (Gen. 3:13; 2 Cor. 11:3). Adam sinned with a full knowledge of the step he was taking. Because of his love for Eve he voluntarily chose to share the results of transgression with her (cf. Gen. 3:17).

Woman being deceived. The apostle’s second argument for the submissiveness of women is that when Eve tried to assert leadership she was beguiled. There is no explanation for sin. Why Eve could be deceived by Satan, in the full light of God’s explicit command, is beyond rational explanation. Because of this tragic event, Paul sees added reason for counseling converted women not to attempt “to usurp authority over the man.”

15. Saved. That is, woman’s leading role in the introduction of sin and her present subordinate position in no way affect her opportunity for salvation. Men and women stand in equal need of the mercy and saving power of God.

In childbearing. In making provision for the birth and nurture of children God has entrusted a great honor and privilege to womankind. When woman fulfills her trust faithfully, by channeling her energies into the creation of a happy, orderly home, she will not only be called blessed by her husband and children but will also receive the approbation of the Lord. Salvation cannot be separated from a person’s day-by-day relation to the responsibilities of life. To forsake or neglect her God-appointed sphere of activity for other pursuits may result in unhappiness and loss. Paul urges all women to do their duty as faithful mothers and to recognize man’s God-given responsibility of leadership in the home and in the church. God has given to both men and women special qualifications for accomplishing their individual tasks, and both will find their greatest happiness in filling their assigned places with a spirit of love, devotion, and faithful service.

If. Salvation, whether of men or of women, depends upon continuance of the initial faith that led them to Christ. Salvation is instantaneous, but it must be maintained by daily, uninterrupted surrender to the plan and purpose of God for each individual.

Charity. Or, “love,” as the fruit of genuine faith (see on 1 Cor 13:1). Love does not seek to “usurp authority” (1 Tim. 2:12), nor does it neglect the honorable duties performed by a faithful wife and mother.

Holiness. A completely dedicated life is the result of genuine faith, which subordinates everything else to the accomplishment of God’s will (see on Phil. 3:7–8). A sanctified woman will find in her allotted role as mother a more rewarding pathway of service than she will in competition for leadership that will cause her “to usurp authority over the man.”

Sobriety. See on v. 9. Paul calls for sensible women who exalt their womanly duties.

Ellen G. White comments

1 7T 15

1, 2 CS 148

3, 4 7T 15

3–6GC 262

8 CG 518; CT 241; TM 515; 5T 410, 536; 7T 42

8–10CS 301; MYP 313; 1T 506; 4T 630

9 CG 427; MH 287; SL 16; TM 130; 1T 131, 421, 457; 4T 645; 6T 96

9, 10 CG 416; Ev 270; 1T 20, 189, 278, 460; 2T 455

10 4T 646