1 Timothy2
American Standard Version · Public Domain
1I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;
2for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity.
3This is good and acceptable in the sight of God our Saviour;
4who would have all men to be saved, and come to the knowledge of the truth.
5For there is one God, one mediator also between God and men, himself man, Christ Jesus,
6who gave himself a ransom for all; the testimony to be borne in its own times;
7whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.
8I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.
9In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
10but (which becometh women professing godliness) through good works.
11Let a woman learn in quietness with all subjection.
12But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
13For Adam was first formed, then Eve;
14and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:
15but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.
Study Guide
Public-domain commentary and original-language notes for 1 Timothy 2.
Chapter Summary
In this chapter: Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations. (1–7). How men and women ought to behave, both in their religious and common life. (8–15).
vv1-7
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.
vv8-15
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.
Key Words
πρῶτον (prōton): firstly (in time, place, order, or importance)
πᾶς (pâs): all, any, every, the whole
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
παρακαλέω (parakaléō): to call near, i.e. invite, invoke (by imploration, hortation or consolation)
δέησις (déēsis): a petition
προσευχή (proseuchḗ): prayer (worship); by implication, an oratory (chapel)
ἔντευξις (énteuxis): an interview, i.e. (specially) supplication
εὐχαριστία (eucharistía): gratitude; actively, grateful language (to God, as an act of worship)
ποιέω (poiéō): to make or do (in a very wide application, more or less direct)
ὑπέρ (hypér): "over", i.e. (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case superior to, more than
Cross References
1 Timothy 2Corinthian instruction that women remain silent in the churches, paralleling the prohibition against teaching here.
Supported by Matthew Henry, Matthew Poole
The foundational creation-curse statement regarding subjection, serving as the basis for the silence command.
Supported by Matthew Henry, Matthew Poole, JFB
The account of Eve being deceived and taking the fruit, directly referenced in verse 14.
Supported by Matthew Henry
The protoevangelium; salvation linked to childbearing, pointing to the birth of the Messiah from woman.
Supported by Matthew Henry
Old Testament command to pray for the peace of the ruling pagan city for believers' quietness.
Supported by Matthew Poole, JFB
Peter's matching instructions against costly, outward adornment (braided hair, gold) in favor of modesty.
Supported by Matthew Henry
Paul's parallel argument that man was not created from woman, but woman from man.
Supported by Matthew Henry
Christ born of a woman in the fullness of time, illuminating salvation through the incarnation.
Supported by Matthew Henry
Argument for the universality of grace based on the theological reality of one God.
Supported by JFB
Christ's own declaration that He came to give His life as a ransom for many.
Supported by Matthew Henry, Matthew Poole
Asserts man was not created for the woman, but the woman for the man.
Supported by Matthew Henry
Paul warns believers using the warning of how the serpent beguiled Eve through subtlety.
Supported by Matthew Henry
Historical precedent of God's people offering sacrifices and prayers for the life of pagan kings.
Supported by JFB
The universal Great Commission reflects God's will for all nations to hear the truth.
Supported by Matthew Poole
Designates Jesus as the Mediator of a better covenant, highlighting His unique role.
Supported by JFB
Doctrinal parallel noting that a mediator is not of one, but God is one.
Supported by JFB