1 Timothy · Chapter 2

V. 1. I exhort therefore-Seeing God is so gracious. In this chapter he gives directions,

1. With regard to public prayers

Verse 1. I exhort-that, first of all] Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus:-

Supplications] dehseiv. Prayers for averting evils of every kind. Prayers] proseucav. Prayers for obtaining the good things, spiritual and temporal, which ourselves need.

Intercessions] enteuxeiv. Prayers in behalf of others.

Giving of thanks] eucaristiav. Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: “Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men-for heathens as well as for Christians, and for enemies as well as for friends.” See Macknight.

Verse 1. I exhort therefore — Seeing God is so gracious, and thou art intrusted with the office of the ministry, I give thee this in charge among other things. He proceeds to give directions, 1st, With regard to public prayers; and, 2d, With regard to doctrine. That supplications — To prevent evil; prayers — To procure good; intercessions — On behalf of others; and giving of thanks — For mercies received; be made for all men — Chiefly in public. “Supplications, dehseiv,” says Whitby, “are deprecations for the pardon of sin, and averting divine judgments; proseucai, prayers, for the obtaining of all spiritual and temporal blessings; enteuxeiv, intercessions, addresses presented to God for the salvation of others. And by this rule were the devotions of the church continually directed. For, saith the author of the book De Vocatione Gentium, ‘there is no part of the world in which the Christian people do not put up such prayers as these, praying not only for the saints, but for infidels, idolaters, the enemies of the cross, and the persecutors of Christ’s members; for Jews, heretics, and schismatics.’” Of prayer in general we may observe, it is any kind of offering up of our desires to God. But the true, effectual, fervent prayer, which St. James speaks of as availing much, implies the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. “By this exhortation,” says Macknight, “we are taught, while men live, not to despair of their conversion, however wicked they may be, but to use the means necessary thereto, and to beg of God to accompany these means with his blessing.”

Verse 1-3. I exhort therefore, that supplications and prayers be made for all men — for kings, and all that are in authority. Civil government is in its own nature paternal: it is designed to protect our persons, to secure our earnings, and give us the power to lock our doors at night: it also provides for the orphans, the aged, and the blind. In a word, its object is to secure peace at home, wealth and commerce abroad, and to give confidence and hope to posterity. Justly then, next to salvation for the chief of sinners, does Paul enjoin the full worship of the church for kings, and the whole gradation of rulers.

1. In worship, 1-15.

a. Public prayer universally to be offered by men, 1-8.

1. Therefore—As an outflow from the general charge of 1 Timothy 1:18. First of the specific elements of the charge. Supplications, prayers, intercessions—Words nearly synonymous, accumulated to show the variety yet oneness of prayer. Supplication is the call of felt need; prayer is the generic word for asking divine favour; intercession is more immediate and personal entreaty. All men—The religion for our entire race suggests prayer for the entire race.

2. 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.

V. 2. 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.

Verse 2. For kings] As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pRomans nobis et pRomans omnibus hominibus; et pRomans incolumitate ipsorum Imperatorum. “We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors.” Tertullian, in his Apology, is more particular: Oramus pRomans omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quæcunque hominis et Cæsaris vota sunt. Apol., cap. 30. “We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Cæsar and to every man, the accomplishment of their just desires.” So Origen: eucomeqa touv basileiv kai apcontav meta thv basilikhv dunamewv kai swfrona ton logismon econtav

eureqhnai. Cont. Cels., lib. viii. “We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind.” Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.

That we may lead a quiet and peaceable life] We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty.

Verses 2-4. For kings — Especially; and for all that are in authority — “That is, for the ministers and counsellors of kings, and for the inferior magistrates, by whatever name they may be called, seeing even the lowest country magistrates frequently do much good or much harm. In the early times the Jews prayed for the heathen princes, who held them in captivity, (Ezra 6:10; Bar. 1:10, 11,) being directed by God so to do, Jeremiah 29:7. But afterward becoming more bigoted, they would not pray for any heathen ruler whatever. Nay, the zealots among them held that no obedience was due from the people of God to idolatrous princes, and often raised seditions in the heathen countries, as well as in Judea, against the heathen magistrates. This malevolent disposition some of the Jewish converts brought with them into the Christian Church. The apostle, therefore, agreeably to the true spirit of the gospel, commanded the brethren at Ephesus to pray, both in public and private, for all men, whatever their nation, their religion, or their character might be, and especially for kings. That we may lead a quiet and peaceable life — 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. And we should pray that our rulers may exercise their power in such a wise and equitable manner, that, under the protection of their government, we may live in peace with our neighbours, and undisturbed by foreign enemies. In all godliness — In the genuine fear, love, worship, and service of God; and honesty — A comprehensive word, taking in the whole duty we owe to our neighbour. “In the first age, when the disciples of Christ were liable to be persecuted for their religion by their heathen neighbours, it was highly necessary, by praying for kings and all in authority, to make the heathen rulers sensible that they were good subjects. For thus they might expect to be less the object of their hatred.” For this — That we should pray for them and all men; is good and acceptable in the sight of God our Saviour — Who has actually saved us, and is willing to save all. For the disciples of Christ thus to pray for all men, especially for their heathen enemies and persecutors, was of excellent use to make the latter sensible how good, how patient, and how benevolent the disciples of Jesus were, and that their religion led them to no seditious practices. Indeed, as Macknight observes, this display of the Christian character was then peculiarly necessary, in that the heathen were apt to confound the Christians with the Jews, and to impute to them the odious spirit and wicked practices of the Jews, who, confining their benevolence to those of their own religion, cherished a most rancorous hatred of all the rest of mankind. Who will have all men — Not a part only, much less the smallest part; to be saved — Eternally. This is treated of verses 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 verses 6, 7; to which knowledge they would be most likely to come, if they should see the professors of it behaving in the manner now recommended, and avoiding all occasions either of public or private offence.

Verse 1-3. I exhort therefore, that supplications and prayers be made for all men — for kings, and all that are in authority. Civil government is in its own nature paternal: it is designed to protect our persons, to secure our earnings, and give us the power to lock our doors at night: it also provides for the orphans, the aged, and the blind. In a word, its object is to secure peace at home, wealth and commerce abroad, and to give confidence and hope to posterity. Justly then, next to salvation for the chief of sinners, does Paul enjoin the full worship of the church for kings, and the whole gradation of rulers.

2. For kings—Specially the most important of men on earth, whose wellbeing and welldoing have most effect on the wellbeing and welldoing of all other men. Kings is here simply the representative term, suggested by the habits of the age, for any other governmental ruling persons or person, as queen, president, stadtholder, or senate. All… in authority— Official agencies, the whole officiary, under the supreme. That—Such public intercession for rulers does not terminate in the wellbeing of the persons. It takes place in order that the quietude necessary to the wellbeing, temporal and eternal, of the community, may be preserved. See notes on Romans 13:1-7. Quietude, godliness, and honesty, that is, orderly deportment, were the results sought in prayer.

V. 3. 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!

Verse 3. This is good and acceptable] Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Saviour; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.

Verses 2-4. For kings — Especially; and for all that are in authority — “That is, for the ministers and counsellors of kings, and for the inferior magistrates, by whatever name they may be called, seeing even the lowest country magistrates frequently do much good or much harm. In the early times the Jews prayed for the heathen princes, who held them in captivity, (Ezra 6:10; Bar. 1:10, 11,) being directed by God so to do, Jeremiah 29:7. But afterward becoming more bigoted, they would not pray for any heathen ruler whatever. Nay, the zealots among them held that no obedience was due from the people of God to idolatrous princes, and often raised seditions in the heathen countries, as well as in Judea, against the heathen magistrates. This malevolent disposition some of the Jewish converts brought with them into the Christian Church. The apostle, therefore, agreeably to the true spirit of the gospel, commanded the brethren at Ephesus to pray, both in public and private, for all men, whatever their nation, their religion, or their character might be, and especially for kings. That we may lead a quiet and peaceable life — 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. And we should pray that our rulers may exercise their power in such a wise and equitable manner, that, under the protection of their government, we may live in peace with our neighbours, and undisturbed by foreign enemies. In all godliness — In the genuine fear, love, worship, and service of God; and honesty — A comprehensive word, taking in the whole duty we owe to our neighbour. “In the first age, when the disciples of Christ were liable to be persecuted for their religion by their heathen neighbours, it was highly necessary, by praying for kings and all in authority, to make the heathen rulers sensible that they were good subjects. For thus they might expect to be less the object of their hatred.” For this — That we should pray for them and all men; is good and acceptable in the sight of God our Saviour — Who has actually saved us, and is willing to save all. For the disciples of Christ thus to pray for all men, especially for their heathen enemies and persecutors, was of excellent use to make the latter sensible how good, how patient, and how benevolent the disciples of Jesus were, and that their religion led them to no seditious practices. Indeed, as Macknight observes, this display of the Christian character was then peculiarly necessary, in that the heathen were apt to confound the Christians with the Jews, and to impute to them the odious spirit and wicked practices of the Jews, who, confining their benevolence to those of their own religion, cherished a most rancorous hatred of all the rest of mankind. Who will have all men — Not a part only, much less the smallest part; to be saved — Eternally. This is treated of verses 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 verses 6, 7; to which knowledge they would be most likely to come, if they should see the professors of it behaving in the manner now recommended, and avoiding all occasions either of public or private offence.

Verse 1-3. I exhort therefore, that supplications and prayers be made for all men — for kings, and all that are in authority. Civil government is in its own nature paternal: it is designed to protect our persons, to secure our earnings, and give us the power to lock our doors at night: it also provides for the orphans, the aged, and the blind. In a word, its object is to secure peace at home, wealth and commerce abroad, and to give confidence and hope to posterity. Justly then, next to salvation for the chief of sinners, does Paul enjoin the full worship of the church for kings, and the whole gradation of rulers.

3. This—The seeking these results by the public prayers of the Church. Good intrinsically, and also acceptable to God.

V. 4. 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.

Verse 4. Who will have all men to be saved] Because he wills the salvation of all men; therefore, he wills that all men should be prayed for. In the face of such a declaration, how can any Christian soul suppose that God ever unconditionally and eternally reprobated any man? Those who can believe so, one would suppose, can have little acquaintance either with the nature of GOD, or the bowels of Christ.

And to come unto the knowledge of the truth] The truth-the Gospel of Christ, should be proclaimed to them; and it is the duty of all who know it, to diffuse it far and wide, and when it is made known, then it is the duty of those who hear it to acknowledge and receive it. This is the proper import of the original word, that they may come, eiv epignwsin alhqeiav, to the acknowledgment of the truth-that they may receive it as the truth, and make it the rule of their faith, the model and director of their life and actions.

Verses 2-4. For kings — Especially; and for all that are in authority — “That is, for the ministers and counsellors of kings, and for the inferior magistrates, by whatever name they may be called, seeing even the lowest country magistrates frequently do much good or much harm. In the early times the Jews prayed for the heathen princes, who held them in captivity, (Ezra 6:10; Bar. 1:10, 11,) being directed by God so to do, Jeremiah 29:7. But afterward becoming more bigoted, they would not pray for any heathen ruler whatever. Nay, the zealots among them held that no obedience was due from the people of God to idolatrous princes, and often raised seditions in the heathen countries, as well as in Judea, against the heathen magistrates. This malevolent disposition some of the Jewish converts brought with them into the Christian Church. The apostle, therefore, agreeably to the true spirit of the gospel, commanded the brethren at Ephesus to pray, both in public and private, for all men, whatever their nation, their religion, or their character might be, and especially for kings. That we may lead a quiet and peaceable life — 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. And we should pray that our rulers may exercise their power in such a wise and equitable manner, that, under the protection of their government, we may live in peace with our neighbours, and undisturbed by foreign enemies. In all godliness — In the genuine fear, love, worship, and service of God; and honesty — A comprehensive word, taking in the whole duty we owe to our neighbour. “In the first age, when the disciples of Christ were liable to be persecuted for their religion by their heathen neighbours, it was highly necessary, by praying for kings and all in authority, to make the heathen rulers sensible that they were good subjects. For thus they might expect to be less the object of their hatred.” For this — That we should pray for them and all men; is good and acceptable in the sight of God our Saviour — Who has actually saved us, and is willing to save all. For the disciples of Christ thus to pray for all men, especially for their heathen enemies and persecutors, was of excellent use to make the latter sensible how good, how patient, and how benevolent the disciples of Jesus were, and that their religion led them to no seditious practices. Indeed, as Macknight observes, this display of the Christian character was then peculiarly necessary, in that the heathen were apt to confound the Christians with the Jews, and to impute to them the odious spirit and wicked practices of the Jews, who, confining their benevolence to those of their own religion, cherished a most rancorous hatred of all the rest of mankind. Who will have all men — Not a part only, much less the smallest part; to be saved — Eternally. This is treated of verses 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 verses 6, 7; to which knowledge they would be most likely to come, if they should see the professors of it behaving in the manner now recommended, and avoiding all occasions either of public or private offence.

Ver. 4. Who will have all men to be saved, and to come to the knowledge of the truth. This, says Theophylact, is the reason why we should pray for all. But the English reader stops here to gather up the sense. If God will have it to be so, who can hinder Omnipotence? He perceives something wrong; he pauses, he doubts. The Greek relieves him: Ov pantav anqrwpouv qelei swqhnai. The Latin of St. Jerome reads, qui omnes homines vult salvos fieri. Word for word, the Greek and Latin are, God — “who willeth all men to be saved.” The version of Montanus is the same, and so is the German. Calvin’s reading is, Lequel veut que toutes gens soyent sauvez. Who wills that all nations should be saved. Beza and Tremellius equally recede from the plain meaning of Paul. Qui quosvis homines vult servari. Alas, alas, that men should adhere to creeds which put St. Paul to the blush. Dr. William Gell, who published learned Discourses on an amendment of our present translation, reads as above. Dr. Hammond, Dr. Whitby, and Wesley read the same. The sense of Paul is exactly given in the Common prayer. “Almighty God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness and live.”

4. Will have—Rather, who wills. It is the divine ideal, willed by God to be accomplished. All men—The same all as in verse 1. The reason why prayer should be made for all is, that God wills the salvation of all. On the reason why all are not saved see note on Ephesians 1:10. And to come—In order that they might be saved to the knowledge of the truth, by which they would be saved.

V. 5. For-The fourth verse is proved by the fifth; the first, by the fourth. 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."

Verse 5. There is one God] Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all.

And one mediator] The word mesithv, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by eirhnopoiov, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.

Verses 5-7. For there is one God — One Creator of all, the Father of the spirits of all flesh, who is no respecter of persons; and one Mediator between God and men — Appointed by God to make atonement for the sins of men by his death, and who, in consequence of that atonement, is authorized to intercede with God in behalf of sinners, and empowered to convey all his blessings to them. The man Christ Jesus — Therefore all men are to apply to this Mediator. By declaring that the one Mediator is the man Jesus Christ, St. Paul intimated that his mediation was founded in the atonement which he made for our sins in the human nature. Wherefore Christ’s intercession for us is quite different from our intercession for one another: he intercedes as having merited what he asks for us. Whereas we intercede for our brethren, merely as expressing our good-will toward them. We, depraved and guilty sinners, 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 heathen of old set up many mediators to pacify their superior gods. Who gave himself a ransom for all — Antilutron, such a ransom, the word signifies, wherein a like or equal is given, as an eye for an eye. The clause seems to be an allusion to Christ’s words, (Matthew 20:28,) to give his life, lutron anti, a ransom for many. Any price given for the redemption of a captive, was called by the Greeks lutron, a ransom; but when life was given for life, they used the word antilutron. Indeed, this ransom paid by Christ, from the dignity of his person, was more than equivalent to all mankind. To be testified in due time — To marturion kairoiv idioiv, the testimony, that is, a thing to be testified, in his own seasons; namely, those chosen by his own wisdom. Whereunto I am ordained — Appointed; a preacher — Khrux, a herald, to proclaim the grace of it all abroad; and an apostle — To attest by miracles that great and essential doctrine of it, the resurrection of Jesus from the dead. I speak the truth in Christ — As thou, Timothy, well knowest; I lie not — In pretending to such an extraordinary mission. A teacher of the Gentiles — As if he had said, I was not only in general ordained to this ministry, but by peculiar destination was appointed to preach to the heathen and instruct them; in faith and verity — That is, in the faith of the gospel, and in the whole system of truth which it comprehends. This same solemn asseveration the apostle used Romans 9:1. He introduces it here in confirmation of his being an apostle, and a teacher of the Gentiles in the true faith of the gospel, because some in Ephesus denied his apostleship, and especially because the Jews were so averse to his preaching the gospel among the Gentiles, charging his doing it either upon the want of a due regard to his own nation, or some view of avarice or ambition. On this passage Dr. Benson remarks, “What writer ever kept closer to his subject than this apostle? The more we understand him, the more we admire how much every sentence and every word tends to the main purpose of his writing.”

5. The universality of the mediatorship proves the universality of the provided salvation; for as God is one and Christ the mediator is one, so both are for not a part but for the whole to be saved. A universal God and a universal mediator proves a universal humanity, between whom and God he mediates. Mediator—One who serves as communicator between two parties. Men—The all men of verses 1 and 4. The man—Without the definite Greek article, a man. Men are mediated with God by a man, who, by being a man and yet divine, partaking a double nature, brings God and man into contact and unity.

V. 6. 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.

Verse 6. Who gave himself a ransom] The word lutron signifies a ransom paid for the redemption of a captive; and antilutron, the word used here, and applied to the death of Christ, signifies that ransom which consists in the exchange of one person for another, or the redemption of life by life; or, as Schleusner has expressed it in his translation of these words, Qui morte sua omnes liberavit a vitiositatis vi et pœnis, a servitute quassi et miseria peccatorum. “He who by his death has redeemed all from the power and punishment of vice, from the slavery and misery of sinners.” As God is the God and father of all, (for there is but one God, 1 Timothy 2:5,) and Jesus Christ the mediator of all, so he gave himself a ransom for all; i.e., for all that God made, consequently for every human soul; unless we could suppose that there are human souls of which God is not the Creator; for the argument of the apostle is plainly this: 1. There is one God; 2. This God is the Creator of all; 3. He has made a revelation of his kindness to all; 4. He will have all men to be saved, and come unto the knowledge of the truth; and 5. He has provided a mediator for all, who has given himself a ransom for all. As surely as God has created all men, so surely has Jesus Christ died for all men. This is a truth which the nature and revelation of God unequivocally proclaim.

To be testified in due time.] The original words, to marturion kairoiv idioiv, are not very clear, and have been understood variously. The most authentic copies of the printed Vulgate have simply, Testimonium temporibus suis; which CALMET translates: Rendant ainsi temoignage au tems marqué; “Thus rendering testimony at the appointed time.” Dr. MACKNIGHT thus: Of which the testimony is in its proper season. WAKEFIELD thus: “That testimony reserved to its proper time” ROSENMULLER: Hæc est doctrina, temporibus suis reservata. “This is the doctrine which is reserved for its own times;” that is, adds he, quœ suo tempore in omni terrarum orbe tradetur, “the doctrine which in its own time shall be delivered to all the inhabitants of the earth.” Here he translates marturion, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in 1 Corinthians 1:6; 2:1, &c. Instead of marturion, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, musthrion, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: ou to marturion kairoiv idioiv edoqh. The testimony of which was given in its own times. This is nearly the reading which was adopted in the first printed copies of the Vulgate. One of them now before me reads the passage thus: Cujus testimonium temporibus suis confirmatum est. “The testimony of which is confirmed in its own times.” This reading was adopted by Pope Sixtus V., in the famous edition published by him; but was corrected to the reading above, by Pope Clement VIII. And this was rendered literally by our first translator: Whos witnessinge is confermyd in his timis. This appears to be the apostle’s meaning: Christ gave himself a ransom for all. This, in the times which seemed best to the Divine wisdom, was to be testified to every nation, and people, and tongue. The apostles had begun this testimony; and, in the course of the Divine economy, it has ever since been gradually promulgated; and at present runs with a more rapid course than ever.

Verses 5-7. For there is one God — One Creator of all, the Father of the spirits of all flesh, who is no respecter of persons; and one Mediator between God and men — Appointed by God to make atonement for the sins of men by his death, and who, in consequence of that atonement, is authorized to intercede with God in behalf of sinners, and empowered to convey all his blessings to them. The man Christ Jesus — Therefore all men are to apply to this Mediator. By declaring that the one Mediator is the man Jesus Christ, St. Paul intimated that his mediation was founded in the atonement which he made for our sins in the human nature. Wherefore Christ’s intercession for us is quite different from our intercession for one another: he intercedes as having merited what he asks for us. Whereas we intercede for our brethren, merely as expressing our good-will toward them. We, depraved and guilty sinners, 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 heathen of old set up many mediators to pacify their superior gods. Who gave himself a ransom for all — Antilutron, such a ransom, the word signifies, wherein a like or equal is given, as an eye for an eye. The clause seems to be an allusion to Christ’s words, (Matthew 20:28,) to give his life, lutron anti, a ransom for many. Any price given for the redemption of a captive, was called by the Greeks lutron, a ransom; but when life was given for life, they used the word antilutron. Indeed, this ransom paid by Christ, from the dignity of his person, was more than equivalent to all mankind. To be testified in due time — To marturion kairoiv idioiv, the testimony, that is, a thing to be testified, in his own seasons; namely, those chosen by his own wisdom. Whereunto I am ordained — Appointed; a preacher — Khrux, a herald, to proclaim the grace of it all abroad; and an apostle — To attest by miracles that great and essential doctrine of it, the resurrection of Jesus from the dead. I speak the truth in Christ — As thou, Timothy, well knowest; I lie not — In pretending to such an extraordinary mission. A teacher of the Gentiles — As if he had said, I was not only in general ordained to this ministry, but by peculiar destination was appointed to preach to the heathen and instruct them; in faith and verity — That is, in the faith of the gospel, and in the whole system of truth which it comprehends. This same solemn asseveration the apostle used Romans 9:1. He introduces it here in confirmation of his being an apostle, and a teacher of the Gentiles in the true faith of the gospel, because some in Ephesus denied his apostleship, and especially because the Jews were so averse to his preaching the gospel among the Gentiles, charging his doing it either upon the want of a due regard to his own nation, or some view of avarice or ambition. On this passage Dr. Benson remarks, “What writer ever kept closer to his subject than this apostle? The more we understand him, the more we admire how much every sentence and every word tends to the main purpose of his writing.”

6. Gave himself—So that his death was voluntary. Note, John 10:15,

18. While God gave his son, (John 3:16,) the son concurrently yet freely gave himself. A ransom—A very expressive substitutive term, antilutron, antilutron. Lutron (from luw, luo, to release) is the loosing-money by which a person is ransomed from durance. It is the term applied to Jesus by himself in Matthew 20:28, and Mark 10:45. But the present is not only lutron, but, with the prefix anti, instead, is more explicitly a lutron placed instead of the person in durance. For all—The all a third time presented. The emphatic insisting on a universal atonement, limited, not by divine circumscription, but by human rejection. To be testified in due time—The translation gives accurately the general sense. But the Greek literally is, the testimony in its own times. The noun, the testimony, is in apposition not with ransom, but with the entire preceding clause. The giving himself a ransom was itself the testimony. Own times—In that period of human history to which it providentially belongs.

7. Whereunto—Namely, to the testimony. A preacher, and an apostle—Literally, a herald, and a sent one. Truth… and lie not—Alford puts it rather strongly, that this intense self-affirmation by Paul is an old man’s repetition, by habit, of the necessary self-assertions against his opponents used in younger days, as in 2 Corinthians 11:31, and Romans 9:1, and in Galatians throughout: “These had almost become stock phrases.” The very obvious reply is, that such phrases do not occur in epistles which did not face the impugners of his apostleship, as Ephesians, Philippians, Colossians, and Philemon. What called them forth now was the appearance of a new set of impugners, by whom he was, doubtless, posted as a liar, and against whom he is flinging, through Timothy, these indignant self-testimonials. Teacher… in Christian faith and divine verity, or truth.

Verse 7. I am ordained a preacher] I am set apart, eteqhn, appointed. The word does not imply any imposition of hands by either bishop or presbytery, as is vulgarly supposed.

I speak the truth in Christ] As I have received my commission from him, so I testify his truth. I did not run before I was sent; and I speak nothing but what I have received.

A teacher of the Gentiles] Being specially commissioned to preach the Gospel, not to the Jews, but to the nations of the world. In faith and verity.] Faithfully and truly; preaching the TRUTH, the whole TRUTH, and nothing but the TRUTH; and this fervently, affectionately, and perseveringly.

Instead of en pistei, in faith, the Cod. Alexand. has en pneumati, in spirit. “A teacher of the Gentiles in spirit and truth.”

Verses 5-7. For there is one God — One Creator of all, the Father of the spirits of all flesh, who is no respecter of persons; and one Mediator between God and men — Appointed by God to make atonement for the sins of men by his death, and who, in consequence of that atonement, is authorized to intercede with God in behalf of sinners, and empowered to convey all his blessings to them. The man Christ Jesus — Therefore all men are to apply to this Mediator. By declaring that the one Mediator is the man Jesus Christ, St. Paul intimated that his mediation was founded in the atonement which he made for our sins in the human nature. Wherefore Christ’s intercession for us is quite different from our intercession for one another: he intercedes as having merited what he asks for us. Whereas we intercede for our brethren, merely as expressing our good-will toward them. We, depraved and guilty sinners, 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 heathen of old set up many mediators to pacify their superior gods. Who gave himself a ransom for all — Antilutron, such a ransom, the word signifies, wherein a like or equal is given, as an eye for an eye. The clause seems to be an allusion to Christ’s words, (Matthew 20:28,) to give his life, lutron anti, a ransom for many. Any price given for the redemption of a captive, was called by the Greeks lutron, a ransom; but when life was given for life, they used the word antilutron. Indeed, this ransom paid by Christ, from the dignity of his person, was more than equivalent to all mankind. To be testified in due time — To marturion kairoiv idioiv, the testimony, that is, a thing to be testified, in his own seasons; namely, those chosen by his own wisdom. Whereunto I am ordained — Appointed; a preacher — Khrux, a herald, to proclaim the grace of it all abroad; and an apostle — To attest by miracles that great and essential doctrine of it, the resurrection of Jesus from the dead. I speak the truth in Christ — As thou, Timothy, well knowest; I lie not — In pretending to such an extraordinary mission. A teacher of the Gentiles — As if he had said, I was not only in general ordained to this ministry, but by peculiar destination was appointed to preach to the heathen and instruct them; in faith and verity — That is, in the faith of the gospel, and in the whole system of truth which it comprehends. This same solemn asseveration the apostle used Romans 9:1. He introduces it here in confirmation of his being an apostle, and a teacher of the Gentiles in the true faith of the gospel, because some in Ephesus denied his apostleship, and especially because the Jews were so averse to his preaching the gospel among the Gentiles, charging his doing it either upon the want of a due regard to his own nation, or some view of avarice or ambition. On this passage Dr. Benson remarks, “What writer ever kept closer to his subject than this apostle? The more we understand him, the more we admire how much every sentence and every word tends to the main purpose of his writing.”

V. 8. I will-A word strongly expressing his apostolical authority. Therefore-This particle connects the eighth with the first verse. 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.

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

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

Everywhere] ev panti topw. In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God’s dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labour. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen. Lifting up holy hands] It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term epairontav, from airw to lift up, and epi, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls’ behalf, expecting salvation through his meritorious death alone. Without wrath] Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offences.

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

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

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

Ver. 8. I will that men pray everywhere. True devotion gives elevation to me soul. A great high throne is the place of our sanctuary from the beginning. To this throne of grace all flesh shall come, in public worship, in secret devotion, in silent sighs and breathings of the soul. With the bending of our knees, with the lifting up of our eyes to heaven, we must pray with our whole heart, and with holy hands. If we regard iniquity in our heart, the Lord will not hear our prayers. Job could say that his prayer was pure, there being no iniquity in his hands. — But prayer is here, as occasion may offer, put for every other part of devotion, and in the ardour of our supplications we should always ask without doubting, without reasoning, or any misgivings of mind, for there is no nay in the promises. They are all yea and amen in Christ Jesus.

8. I will—I determine. The expression of apostolic authority, decisive with Timothy and the Ephesian Churches. Men—In antithesis with women in verse 9; as assuming that public worship would be usually conducted by men. Every where—In all Timothy’s Churches; and, by implication, in all other places of worship. Lifting up—The ordinary, if not the natural, gesture of prayer; either as a motion of offering to God, or more probably as the natural movement of helplessness seeking aid. Holy hands—Pure hands, as innocent of wrongdoing, or purified therefrom by penitence, pardon, and sanctification. So Psalm 26:6: “I will wash mine hands in innocency: so will I compass thine altar.” As the hands should be holy the heart should possess pure love without wrath, and pure faith without doubting. We must cast out every malevolent feeling towards man before we can come with perfect trust before God.

b. With orderly array and deportment of women, 9-15.

V. 9. 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.

Verse 9. In like manner also] That is, he wills or commands what follows, as he had commanded what went before.

That women adorn themselves] kai tav gonaikav ev katastolh koamiw. The apostle seems to refer here to different parts of the Grecian and Roman dress. The stolh, stola, seems to have been originally very simple. It was a long piece of cloth, doubled in the middle, and sewed up on both sides, leaving room only for the arms; at the top, a piece was cut out, or a slit made, through which the head passed. It hung down to the feet, both before and behind, and was girded with the zona round the body, just under the breasts. It was sometimes made with, sometimes without, sleeves; and, that it might sit the better, it was gathered on each shoulder with a band or buckle. Some of the Greek women wore them open on each side, from the bottom up above the knee, so as to discover a part of the thigh. These were termed fainomhridev, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.

The katastolh seems to have been the same as the pallium or mantle, which, being made nearly in the form of the stola, hung down to the waist, both in back and front, was gathered on the shoulder with a band or buckle, had a hole or slit at top for the head to pass through, and hung loosely over the stola, without being confined by the zona or girdle. Representations of these dresses may be seen in LENS’ Costume des Peuples de l’Antiquité, fig. 11, 12, 13, and 16. A more modest and becoming dress than the Grecian was never invented; it was, in a great measure, revived in England about the year 1805, and in it, simplicity, decency, and elegance were united; but it soon gave place to another mode, in which frippery and nonsense once more prevailed. It was too rational to last long; and too much like religious simplicity to be suffered in a land of shadows, and a world of painted outsides.

With shamefacedness and sobriety] The stola, catastola, girdle, &c., though simple in themselves, were often highly ornamented both with gold and precious stones; and, both among the Grecian and Roman women, the hair was often crisped and curled in the most variegated and complex manner. To this the apostle alludes when he says: mh en plegmasin, h crusw, h margaritaiv, h imatismw polutelei. Not with plaited hair, or gold, or pearls, or costly raiment. The costly raiment might refer to the materials out of which the raiment was made, and to the workmanship; the gold and pearls, to the ornaments on the raiment.

With shame-facedness or modesty, meta aidouv. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.

With sobriety, meta swfrosunhv. Moderation would lead them to avoid all unnecessary expense. They might follow the custom or costume of the country as to the dress itself, for nothing was ever more becoming than the Grecian stola, catastola, and zona; but they must not imitate the extravagance of those who, through impurity or littleness of mind, decked themselves merely to attract the eye of admiration, or set in lying action the tongue of flattery. Woman has been invidiously defined: An animal fond of dress. How long will they permit themselves to be thus degraded? Those beautiful lines of Homer, in which he speaks of the death of Euphorbus, who was slain by Menelaus, show how anciently the Grecians plaited and adorned their hair:—

Antikru dJ apaloio diJ aucenov hluqJ akwkh.

Douphsen de peswn, arabhse de teuceJ epJ autw.

Aimati oi deuonto komai, caritessin omoiai,

Plocmoi qJ oi crusw te kai argorw esfhkwnto.

II. xvii., ver. 49.

Wide through the neck appears the ghastly wound;

Prone sinks the warrior, and his arms rebound.

The shining circlets of his golden hair,

Which e’en the Graces might be proud to wear,

Instarr’d with gems and gold bestrew the shore,

With dust dishonour’d, and deform’d with gore.

POPE.

Or thus, more literally:—

Sounding he fell; loud rang his batter’d arms.

His locks, which e’en the Graces might have own’d,

Blood sullied, and his ringlets wound about

With twine of gold and silver, swept the dust.

COWPER.

The extravagance to which the Grecian and Asiatic women went in their ornaments might well be a reason for the apostle’s command. Kypke, however, denies that any particular article of dress is intended here, and says that katastolh is to be understood as coming from katastellw, to restrain, repress; and he refers it to that government of the mind, or moderation which women should exercise over their dress and demeanour in general, and every thing that may fall under the observation of the senses. All this, undoubtedly, the apostle had in view. When either women or men spend much time, cost, and attention on decorating their persons, it affords a painful proof that within there is little excellence, and that they are endeavoring to supply the want of mind and moral good by the feeble and silly aids of dress and ornament. Were religion out of the question, common sense would say in all these things: Be decent; but be moderate and modest.

Verses 9, 10. In like manner also, I command that women — Particularly when they are about to appear in public assemblies for divine worship; adorn themselves in modest — Kosmiw, decent, or becoming, apparel — Neither too costly nor sordid, but what is neat and clean, as the word signifies, and suitable to their place and calling. The word katastolh, rendered apparel, according to Theophylact and Œcumenius, was a long upper garment which covered the body every way. What the apostle especially forbids is that immodest manner of dressing which is calculated to excite impure desires in the spectators, or a vain admiration of the beauty of those that use it: also that gaudiness or showiness of dress which proceeds from vanity, and nourishes vanity, wastes time and money, and so prevents many good works. With shamefacedness — Meta aidouv, with modesty, teaching to avoid every thing unbecoming; and sobriety — Or soundness of mind, as swfrosunh signifies, which will prevent all unnecessary expense. This latter expression, in St. Paul’s sense, signifies the virtue that governs our whole life according to true wisdom. Not with broidered — Plaited, or rather curled hair, as plegmasin properly signifies; or gold — Worn by way of ornament; or pearls — Jewels of any kind; (a part is put for the whole;) or costly array — Imatismw polutelei, expensive clothing. These four things are expressly forbidden by name to all women, (there is no exception,) professing godliness — And no art of man can reconcile with the Christian profession, the wilful violation of an express command. But — Instead of these vain ornaments, (what is itself infinitely more valuable, and much better becometh women professing godliness, and the gospel of Christ, the great rule of it,) with good works — That is, works of mercy and charity to their fellow-creatures, which will render them amiable in the eyes of God himself, and of all wise and virtuous persons with whom they converse.

9. The apostle is still enjoining the orderly conducting of public worship, the manner of men’s prayer, and the style of women’s dress and deportment in the religious assembly. All this must be read with clear reference to what we have said in 1 Corinthians 11 of the women of that age and clime. In like manner—Supply I will from verse 8. Modest apparel—Ellicott renders it, “in seemly guise,” inasmuch as the Greek word includes not only the apparel but the whole presentation. Shamefacedness—The old word in the earlier editions of the English Bible was “shamefastness,” analogous to steadfastness, which in later editions has become the present unfortunate word, “shamefacedness,” for modesty. Sobriety—The calm reserve of feminine self-respect. Braided hair— Rather, hair-braids. Gold—Which was often woven into the hair-braids. Costly array—The ordinary form of female extravagance. And this is counterbalanced usually by half a dozen forms of male extravagance, such as ardent spirits, cigars, blooded horses, etc. The precepts of the apostle are good for all ages, and especially the present days of “fast” living. They are based in pure taste and sound reason. Pure simplicity of taste ever becomes the Christian. Yet it can hardly be said that the articles here specified are placed under positive prohibition. The principle of modest dress and deportment is stated under a mention of specific articles. And here, as in 1 Peter 3:3, the articles are not so much specifically forbidden, as counsel given that it is not in these that our claims to the respect of others should consist. And as it is the sacred congregation that the apostle here is regulating, he powerfully dissuades the making the sanctuary, not a place of devout worship, but of fashionable display.

Verse 10. But (which becometh, &c.] That is: Good works are the only ornaments with which women professing Christianity should seek to be adorned. The Jewish matrons were accustomed to cry to the bride: “There is no need of paint, no need of antimony, no need of braided hair; she herself is most beautiful.” The eastern women use a preparation of antimony, which they apply both to the eyes and eyelids, and by which the eye itself acquires a wonderful lustre.

Verses 9, 10. In like manner also, I command that women — Particularly when they are about to appear in public assemblies for divine worship; adorn themselves in modest — Kosmiw, decent, or becoming, apparel — Neither too costly nor sordid, but what is neat and clean, as the word signifies, and suitable to their place and calling. The word katastolh, rendered apparel, according to Theophylact and Œcumenius, was a long upper garment which covered the body every way. What the apostle especially forbids is that immodest manner of dressing which is calculated to excite impure desires in the spectators, or a vain admiration of the beauty of those that use it: also that gaudiness or showiness of dress which proceeds from vanity, and nourishes vanity, wastes time and money, and so prevents many good works. With shamefacedness — Meta aidouv, with modesty, teaching to avoid every thing unbecoming; and sobriety — Or soundness of mind, as swfrosunh signifies, which will prevent all unnecessary expense. This latter expression, in St. Paul’s sense, signifies the virtue that governs our whole life according to true wisdom. Not with broidered — Plaited, or rather curled hair, as plegmasin properly signifies; or gold — Worn by way of ornament; or pearls — Jewels of any kind; (a part is put for the whole;) or costly array — Imatismw polutelei, expensive clothing. These four things are expressly forbidden by name to all women, (there is no exception,) professing godliness — And no art of man can reconcile with the Christian profession, the wilful violation of an express command. But — Instead of these vain ornaments, (what is itself infinitely more valuable, and much better becometh women professing godliness, and the gospel of Christ, the great rule of it,) with good works — That is, works of mercy and charity to their fellow-creatures, which will render them amiable in the eyes of God himself, and of all wise and virtuous persons with whom they converse.

10. Good works—Are the true ornamentation of the Christian lady. She need make no display of asceticism, nor spend her time, money, and health in elaborating a singular plainness of style. Nor is it any virtue to dress cheaply to hoard money in the coffers. It is a poor sham to mistake cheap apparel for humility, when its savings are laid up for one’s children, perhaps to squander in dissipation. But a great appropriateness to her profession of godliness it is if she studies a true simplicity of taste, and spends what she saves by avoidance of extravagance in charities and good works. And all this good advice may be addressed, perhaps with double force, to the Christian gentleman. The money burnt up in cigars, and that largely by Christian men, might give the gospel to the world.

Verse 11. Let the woman learn in silence] This is generally supposed to be a prohibition of women’s preaching. I have already said what I judge necessary on this subject in the notes on “1 Corinthians 11:5”, &c., and 1 Corinthians 14:34, 35; to which places I beg leave to refer the reader.

Verses 11-14. Let the women learn in silence — Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection — With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach — Namely, publicly; nor to usurp authority over the man — Which she might seem to do if she officiated under the character of a public teacher. The word auqentein, here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her. See note on 1 Corinthians 14:34, 35. For Adam was first formed — As the head and chief; then Eve — To denote her subordination to and dependance on Adam. So that the woman was originally inferior. As if he had said, What I now enjoin is agreeable to what was intimated at the first formation of the human race. And Adam was not deceived — The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Genesis 3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genesis 3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated verse 17, in God’s words to him, Thou hast hearkened unto the voice of thy wife. “In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin.” 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. Let it be observed here, however, that the apostle’s doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression — And prevailed upon Adam, by her solicitations, to transgress also. “The behaviour of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eve’s transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eve’s transgression, Genesis 3:16.” — Macknight.

Ver. 11. Let the women learn in silence. This, it would seem, respects whispering, from a rule of the synagogue, cited by Maimonides, a learned rabbi on that subject.

11. In silence—Rather in quietude, the absence of any commotion.

V. 12. To usurp authority over the man-By public teaching.

Verse 12. Nor to usurp authority] A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio fœminarum quam masculorun,; l. 9, PAP. LIB. 31, QUÆST. Fœminœ ab omnibus officiis civilibus vel publicis remotæ sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pRomans alio invenire, nec procuratores existere; l. 2, de Reg. Juris. ULP. LIB. i. AD SAB.-Vid. POTH. Pand. Justin., vol. i. p. 13.

“In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies. They were under many other disabilities, which may be seen in different places of the Pandects.

But to be in silence.] It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on 1 Corinthians 14:34, 35.

Verses 11-14. Let the women learn in silence — Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection — With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach — Namely, publicly; nor to usurp authority over the man — Which she might seem to do if she officiated under the character of a public teacher. The word auqentein, here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her. See note on 1 Corinthians 14:34, 35. For Adam was first formed — As the head and chief; then Eve — To denote her subordination to and dependance on Adam. So that the woman was originally inferior. As if he had said, What I now enjoin is agreeable to what was intimated at the first formation of the human race. And Adam was not deceived — The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Genesis 3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genesis 3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated verse 17, in God’s words to him, Thou hast hearkened unto the voice of thy wife. “In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin.” 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. Let it be observed here, however, that the apostle’s doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression — And prevailed upon Adam, by her solicitations, to transgress also. “The behaviour of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eve’s transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eve’s transgression, Genesis 3:16.” — Macknight.

12. Teach—The apostle does not prohibit to pray or prophesy, but to teach, as that would be to usurp authority. These rules are founded in nature as in grace, and apply to all but the gifted, or those “moved by the Holy Ghost” to “prophesy” or “pray.”

V. 13. First-So that woman was originally the inferior.

Verse 13. For Adam was first formed, then Eve.] And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman’s body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought.

Verses 11-14. Let the women learn in silence — Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection — With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach — Namely, publicly; nor to usurp authority over the man — Which she might seem to do if she officiated under the character of a public teacher. The word auqentein, here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her. See note on 1 Corinthians 14:34, 35. For Adam was first formed — As the head and chief; then Eve — To denote her subordination to and dependance on Adam. So that the woman was originally inferior. As if he had said, What I now enjoin is agreeable to what was intimated at the first formation of the human race. And Adam was not deceived — The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Genesis 3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genesis 3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated verse 17, in God’s words to him, Thou hast hearkened unto the voice of thy wife. “In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin.” 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. Let it be observed here, however, that the apostle’s doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression — And prevailed upon Adam, by her solicitations, to transgress also. “The behaviour of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eve’s transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eve’s transgression, Genesis 3:16.” — Macknight.

13. This law of nature our apostle authenticates by the sacred history of the creation. Adam was first formed—And Eve added as the “help meet” for the original man.

V. 14. 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.

Verse 14. Adam was not deceived] It does not appear that Satan attempted the man; the woman said: The serpent beguiled me, and I did eat. Adam received the fruit from the hand of his wife; he knew he was transgressing, he was not deceived; however, she led the way, and in consequence of this she was subjected to the domination of her husband: Thy desire shall be to thy husband, and he shall rule over thee; Genesis 3:16. There is a Greek verse, but it is not English law, that speaks a language nearly similar to that above:—

Gunaiki dJ arcein ou didwsin h fusiv.

For nature suffers not a woman’s rule.

God has not only rendered her unfit for it, but he has subjected her, expressly, to the government of the man.

Verses 11-14. Let the women learn in silence — Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection — With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach — Namely, publicly; nor to usurp authority over the man — Which she might seem to do if she officiated under the character of a public teacher. The word auqentein, here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her. See note on 1 Corinthians 14:34, 35. For Adam was first formed — As the head and chief; then Eve — To denote her subordination to and dependance on Adam. So that the woman was originally inferior. As if he had said, What I now enjoin is agreeable to what was intimated at the first formation of the human race. And Adam was not deceived — The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Genesis 3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genesis 3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated verse 17, in God’s words to him, Thou hast hearkened unto the voice of thy wife. “In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin.” 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. Let it be observed here, however, that the apostle’s doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression — And prevailed upon Adam, by her solicitations, to transgress also. “The behaviour of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eve’s transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eve’s transgression, Genesis 3:16.” — Macknight.

14. Not deceived—He was, perhaps, induced to sin by love of Eve, more knowingly than she, and so perhaps more guiltily.

V. 15. 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.

Verse 15. She shalt be saved in child-bearing] swqhsetai de dia thv teknogoniav. She shall be saved through child-bearing-she shall be saved by means, or through the instrumentality, of child-bearing or of bringing forth a child. Amidst the different opinions given of the meaning of this very singular text, that of Dr. Macknight appears to me the most probable, which I shall give in his paraphrase and note.

“However, though Eve was first in the transgression, and brought death on herself, her husband, and all her posterity, the female sex shall be saved (equally with the male) through child-bearing-through bringing forth the Saviour, if they live in faith, and love, and chastity, with that sobriety which I have been recommending.

“The word swqhsetai, saved, in this verse refers to h gunh, the woman, in the foregoing verse, which is certainly EVE. But the apostle did not mean to say that she alone was to be saved through child-bearing, but that all her posterity, whether male or female, are to be saved through the child-bearing of a woman; as is evident from his adding, If they live in faith and love and holiness, with sobriety. For safety in child-bearing does not depend on that condition at all; since many pious women die in child-bearing, while others of a contrary character are preserved. The salvation of the human race, through child-bearing, was intimated in the sentence passed on the serpent, Genesis 3:15: I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the Saviour being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent; and a woman, by bringing him forth, has been the occasion of our salvation.” This is the most consistent sense, for in the way in which it is commonly understood it does not apply. There are innumerable instances of women dying in child-bed who have lived in faith and charity and holiness, with sobriety; and equally numerous instances of worthless women, slaves to different kinds of vices, who have not only been saved in child-bearing, but have passed through their travail with comparatively little pain; hence that is not the sense in which we should understand the apostle. Yet it must be a matter of great consolation and support, to all pious women labouring of child, to consider that, by the holy virgin’s child-bearing, salvation is provided for them and the whole human race; and that, whether they die or live, though their own child-bearing can contribute nothing to their salvation, yet he who was born of a woman has purchased them and the whole human race by his blood.

If they continue] ean meinwsin is rightly translated, if they live; for so it signifies in other passages, particularly Philippians 1:25. The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve; nor of any particular woman, but of the whole sex. See Macknight.

Without faith it is impossible to please God, or to be saved; and without love it will be impossible to obey. FAITH and LOVE are essentially necessary to holiness and sobriety; and unless both men and women live in these, they cannot, scripturally, expect to dwell with God for ever. Some foolish women have supposed, from this verse, that the very act of bringing forth children shall entitle them to salvation; and that all who die in childbed infallibly go to glory! Nothing can be more unfounded than this; faith, love, holiness, and sobriety, are as absolutely requisite for the salvation of every daughter of Eve, as they are for the salvation of every son of Adam. Pain and suffering neither purify nor make atonement. On the mercy of God, in Christ, dispensing remission of sins and holiness, both men and women may confidently rely for salvation; but on nothing else. Let her that readeth understand.

On the subject of dress I will conclude in the words of a late writer: “What harm does it do to adorn ourselves with gold, or pearls, or costly array, suppose we can afford it? The first harm it does is, it engenders pride; and, where it is already, increases it. Nothing is more natural than to think ourselves better because we are dressed in better clothes. One of the old heathens was so well apprised of this, that when he had a spite to a poor man, and had a mind to turn his head; he made him a present of a suit of fine clothes.

Eutrapelus cuicunque nocere volebat,

Vestimenta dabat pretiosa.

He could not then but imagine himself to be as much better, as he was finer, than his neighbour; inferring the superior value of his person from the value of his clothes.”-Rev. J. Wesley’s Sermons.

I TIMOTHY

Verse 15. Notwithstanding, she shall be saved in child-bearing — That is, says Locke, she shall be carried safely through child-bearing; a sense which Dr. Whitby illustrates at large, and which Dr. Benson seems partly to adopt, observing, “The apostle having intimated that the man was superior by creation, and the subjection of the woman increased by the fall, he here declares, that if the Christian women continued in holiness and charity, the curse pronounced upon the fall would be removed or mitigated.” To the same purpose also Baxter paraphrases the words: “Though her sin had brought her low, and even under a curse, in the pain and peril of child-bearing, she is, even in that low and sad condition, under God’s merciful protection, and saving covenant of grace, which contains the promise of this life and that to come, if she continue in faith, charity, and purity, with sobriety.” He adds another interpretation, as follows: “Though sin and sorrow in travail came in by the woman, yet by a woman’s child-bearing a Saviour came into the world, (which is some reparation of the honour of the sex,) and so the women may be saved as well as the men by Christ.” This latter sense is nearly that adopted by Macknight, who thus paraphrases on the verse: “However, though Eve was first in transgression, and brought death on herself, her husband, and her posterity, the female sex shall be saved equally with the male; through child-bearing; through bringing forth the Saviour; if they live in faith, and love, and chastity, with that sobriety which I have been recommending.” He adds, by way of note, “The word swqhsetai, saved, in this verse, refers to h gunh, the woman, in the foregoing verse, who is certainly Eve. But the apostle did not mean to say that she alone was to be saved through child-bearing; but that all her posterity, whether male or female, are to be saved through the childbearing of a woman; as is evident from his adding, If they live in faith, and love, and holiness, with sobriety. For safety in child-bearing doth not depend on that condition, since many pious women die in child-bearing; while others of a contrary character are preserved. The salvation of the human race through child-bearing, was intimated in the sentence passed on the serpent, Genesis 3:15; I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head. Accordingly, the Saviour being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent. And a woman, by bringing him forth, hath been the occasion of our salvation. If they continue in faith — The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve, nor of any particular woman, [merely,] but of the whole sex.”

Ver. 15. She shall be saved in childbearing, if she continue in the faith. Though she was first in the transgression, yet the promise that her Son the Messiah should bruise the serpent’s head, was equally given to her, as to her husband. It was a promise of full redemption to man, under the threatening of destruction to the works of the devil. It was a promise given to posterity in the second Adam, the Lord from heaven. God had indeed said, as Dr. Anselm Bayly reads, “I will multiply the sorrows of thy conception;” but now he promises divine aid in the pain of travail, and in the hour of parturition.

15. Be saved in childbearing—Rather, through childbearing. It may signify that she shall be saved through or by childbearing as a means or instrument: or throughout the process of childbearing as an endurance. In the former meaning it is plausibly applied by some able commentators to the bearing by woman of the Messiah. Thus she who brought death brought life. Paul’s allusion would then be to Genesis 3:15, the prophecy that the seed of the woman would bruise the head of the serpent. Woman shall be saved through that wondrous birth. If they—There is here a sudden change from she, woman, to they, women; from the collective sex to its individual members. And thus most remarkably is it expressed that the whole sex may be saved by Christ if its individuals continue in faith. Yet the immediate application of Paul’s words is to the women of the Churches for whom he is laying down regulations of behaviour. The second meaning is, that through even the sorrow of childbearing, imposed by the fall, the sex may be finally saved by the faith of its members, exemplified by the correspondent virtues.