1 Timothy 2 commentary

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.

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.

CHAPTER 2

1 Timothy 2:1-4

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

1. Adbortor igitur, ut ante omnia fiant deprecationes, obsecrationes, interpellationes, gratiarum actiones pro omnibus hominibus,

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

2. Pro regibus et omnibus in eminentia constitutis, ut placidam et quietam vitam degamus cum omni pietate et honestate.

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

3. Hoc enim bonum et acceptum coram Salvatore nostro Deo,

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

4. Qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.

1 I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the word therefore, to denote an inference; for those exhortations depend on the preceding commandment.

That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: “Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers.” This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church.

What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul’s words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that “requests” are when we ask to be delivered from what is evil; “prayers,” when we desire to obtain something profitable; and “supplications,” when we deplore before God injuries which we have endured. Yet for my own part, I do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them.

Προσευχαὶ is the Greek word for every kind of prayer; and δεήσεις denotes those forms of petitions in which something definite is asked. In this way the two words agree with each other, as genus and species. ᾿Εντεύξεις is the word commonly used by Paul to signify those prayers which we offer for one another. The word used for it in the Latin Translation is “intercessiones,” intercessions. Yet Plato, in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition offered by a person for himself; and in the very inscription of the book, and in many passages, he shows plainly, as I have said, that προσευχὴ is a general term. “Δεήσεις, if we attend to its etymological import, is derived ἀπὸ τοῦ δεῖσθαι, ‘from being in want’ and is a petition for that οὗ δεόμεθα, ‘which we want.’ It is very correctly defined by Gregory Nazianzen in his 15th Iambic Ode: Δέησιν οἵου τὴν αἴτησιν ἐνδεῶν, ‘consider that when you are in want of anything, your petition is δέησις.’ If we attend again to the customary usage of the word, it signifies ‘a petition for a benefit.’ My opinion is, that the various names express one and the same thing, viewed under various aspects. Our prayers are called δεήσεις, so far as by them we declare to God our need; for δέεσθαι is “to be in need.’ They are προσευχαὶ, as they contain our wishes. They are αἰτήματα, as they express petitions and desires. They are ἐντεύξεις, as we are permitted by God to approach Him, not with timidity, but in a familiar manner: for ἐντεύξις is a familiar conversation and interview.” — Witsius on the Lord’s Prayer

But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements.

And thanksgivings. As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when

“he maketh his sun to rise on the good and the bad,” (Matthew 5:45,)

is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it.

CHAPTER 2

1Ti 2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.

1. therefore--taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 18), is," &c.

that, first of all ... be made--Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6).

supplications--a term implying the suppliant's sense of need, and of his own insufficiency.

prayers--implying devotion.

intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

2. For kings--an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Ac 17:7; Ro 13:1-7).

all ... in authority--literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.

that we may lead--that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.

quiet--not troubled from without.

peaceable--"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].

in all godliness--"in all (possible ... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10, expresses "godliness."

honesty--Greek, "gravity" (Tit 2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jr 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.

3. this--praying for all men.

in the sight of God--not merely before men, as if it were their favor that we sought (2Co 8:21).

our Saviour--a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Ro 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).

4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.

to come--They are not forced.

unto the knowledge--Greek, "the full knowledge" or "recognition" (See on 1Co 13:12; Php 1:9).

the truth--the saving truth as it is in, and by, Jesus (Joh 17:3, 17).

5. For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Is 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Ep 4:5, 6; He 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].

the man--rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Is 50:4; He 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.

6. gave himself--(Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8).

ransom--properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Ep 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.

for all--Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here.

to be testified--Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (1Co 1:6; 2:1; 2Th 1:10).

7. Whereunto--For the giving of which testimony.

I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (1Ti 1:12).

preacher--literally, "herald" (1Co 1:21; 9:27; 15:11; 2Ti 1:11; Tit 1:3). He recurs to himself, as in 1Ti 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Ga 2:9; Ep 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (1Ti 2:1).

I speak the truth ... and lie not--a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Ro 11:1; 2Co 11:13).

in faith and verity--rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1Ti 2:4): the Gospel truth, the subject matter of the faith [Wiesinger].

8. I will--The active wish, or desire, is meant.

that men--rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (1Ti 2:9-12; 1Co 11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 2:1.

everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place ... from the rising of the sun even unto the going down of the same ... incense shall be offered unto My name"; and Jesus' words, Mt 18:20; Joh 4:21, 23.

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

without wrath--putting it away (Mt 5:23, 24; 6:15).

doubting--rather, "disputing," as the Greek is translated in Php 2:14. Such things hinder prayer (Lu 9:46; Ro 14:1; 1Pe 3:7). Bengel supports English Version (compare an instance, 2Ki 7:2; Mt 14:31; Mr 11:22-24; Jas 1:6).

9-10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.

in modest apparel--"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."

shamefacedness--Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1Ti 2:11, 12).

sobriety--"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.

with--Greek, "in."

braided hair--literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).

11. learn--not "teach" (1Ti 2:12; 1Co 14:34). She should not even put questions in the public assembly (1Co 14:35).

with all subjection--not "usurping authority" (1Ti 2:12). She might teach, but not in public (Ac 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Co 14:34) was in force.

12. usurp authority--"to lord it over the man" [Alford], literally, "to be an autocrat."

13. For--reason of the precept; the original order of creation.

Adam ... first--before Eve, who was created for him (1Co 11:8, 9).

14. Adam was not deceived--as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto ... voice of ... wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pe 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Ge 3:14-19). In Ro 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1Ti 2:11, in Ge 3:16, woman's "subjection" is represented as the consequence of her being deceived.

being deceived--The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.

was in the transgression--Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Ro 4:15).

15. be saved in childbearing--Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He ... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Ge 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11, 12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Ge 3:15, 16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.

if they, &c.--"if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."

faith and charity--the essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.

sobriety--"sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (Ac 21:9) was doubtless in private, not in public.

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 - Δεησεις· Prayers for averting evils of every kind.

Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need.

Intercessions - Εντευξεις· Prayers in behalf of others.

Giving of thanks - Ευχαριστιας· 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.

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-pro nobis et pro omnibus hominibus; et pro 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 pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris 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 Caesar and to every man, the accomplishment of their just desires."

So Origen: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι. 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.

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 Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.

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, εις επιγνωσιν αληθειας, 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.

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 μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, 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.

Who gave himself a ransom - The word λυτρον signifies a ransom paid for the redemption of a captive; and αντιλυτρον, 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 poenis, 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, 1Tim 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, το μαρτυριον καιροις ιδιοις, 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 marqu; "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" Rosenmullen: Haec est doctrina, temporibus suis reservata. "This is the doctrine which is reserved for its own times;" that is, adds he, quoe 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 μαρτυριον, doctrine; and contends that this, not testimony, is its meaning, not only in this passage, but in 1Cor 1:6; 1Cor 2:1, etc. Instead of μαρτυριον, testimony, one MS., Cod. Kk., vi. 4, in the public library, Cambridge, has, μυστηριον, mystery; but this is not acknowledged by any other MS., nor by any version. In D*FG the whole clause is read thus: οὑ το μαρτυριον καιροις ιδιοις εδοθη· 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.

I am ordained a preacher - I am set apart, ετεθην, 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 εν πιστει, in faith, the Cod. Alexand. has εν πνευματι, in spirit. "A teacher of the Gentiles in spirit and truth."

I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, 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 the note on 1Tim 2:1, the subject of which is here resumed.

Everywhere - Εν παντι τοπῳ· 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 labor. 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 επαιροντας, from αιρω to lift up, and επι, 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 offenses.

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 - Διαλογισμου or διαλογισμων, 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.

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

That women adorn themselves - Και τας γυναικας ες καταστολῃ κοσμιῳ. The apostle seems to refer here to different parts of the Grecian and Roman dress. The στολη, 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 φαινομηριδες, showers (discoverers) of the thigh; but it was, in general, only young girls or immodest women who wore them thus.

The καταστολη 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'Antiquit, 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, etc., 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: Μη εν πλεγμασιν, η χρυσῳ, η μαργαριταις, η ἱματισμῳ πολυτελει· 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, μετα αιδους. This would lead them to avoid every thing unbecoming or meretricious in the mode or fashion of their dress.

With sobriety, μετα σωφροσυνης. 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: - Αντικρυ δ' απαλοιο δι' αυχενος ηλυθ' ακωκη· Δουπησεν δε πεσων, αραβησε δε τευχε' επ' αυτῳ. Αἱματι οἱ δευοντο κομαι, Χαριτεσσιν ὁμοιαι, Πλοχμοι θ' οἱ χρυσῳ τε και αργυρῳ εσφηκωντο.

Il. 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 dishonor'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 καταστολη is to be understood as coming from καταστελλω, 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.

But (which becometh, etc. - 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.

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 1Cor 11:5, etc., and 1Cor 14:34 (note), 1Cor 14:35 (note); to which places I beg leave to refer the reader.

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 foeminarum quam masculorun,; l. 9, Pap. Lib. 31, Quaest. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro 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 1Cor 14:34, 1Cor 14:35 (note).

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.

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; Gen 3:16. There is a Greek verse, but it is not English law, that speaks a language nearly similar to that above: - Γυναικι δ' αρχειν ου διδωσιν ἡ φυσις.

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.

She shalt be saved in child-bearing - Σωθησεται δε δια της τεκνογονιας· 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 Savior, if they live in faith, and love, and chastity, with that sobriety which I have been recommending. "The word σωθησεται, saved, in this verse refers to ἡ γυνη, 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, Gen 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 Savior 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 - Εαν μεινωσιν is rightly translated, if they live; for so it signifies in other passages, particularly Phi 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 neighbor; inferring the superior value of his person from the value of his clothes." - Rev. J. Wesley's Sermons.

I exhort therefore - Seeing God is so gracious. In this chapter he gives directions, With regard to public prayers With regard to doctrine. Supplication is here the imploring help in time of need: prayer is any kind of offering up our desires to God. But true prayer is the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. Intercession is prayer for others. We may likewise give thanks for all men, in the full sense of the word, for that God "willeth all men to be saved," and Christ is the Mediator of all.

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.

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!

Who willeth seriously all men - Not a part only, much less the smallest part. To be saved - Eternally. This is treated of, 1Ti 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, 1Ti 2:6,7.

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."

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.

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.

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.

To usurp authority over the man - By public teaching.

First - So that woman was originally the inferior.

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," Gen 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, Gen 3:13, and she transgressed.

Yet she - That is, women in general, who were all involved with Eve in the sentence pronounced, Gen 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.

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

Timothy (as was said before) was left at Ephesus to manage the affairs of the Church there in the absence of Paul, who in this Epistle directs him as to this managery. First he exhorts him to see that Prayers should be made for all men. [non-Latin text not transcribed], supplications for supply of wants.

Prayers, [non-Latin text not transcribed], signifieth much the same; some will have it to signifie Petitions for the conservation or increase of what good things we have.

[non-Latin text not transcribed] Intercessions, Prayers for others, whether for the aversion of evils from them, or the collation of good things upon them.

And blessings of God for good things bestowed upon our selves, or others: These Paul wills should be made, [non-Latin text not transcribed] which may be of all men, or, for all men, but the next verse plainly shews that it is here rightly rendred for all men, for there were at this time no Kings in the Church. Paul here establisheth Prayers as a piece of the publick Ministry in the Church of God, and a primary piece; therefore he saith, he exhorts that First of all. Not in respect of time so much, as principally, intimating it a great piece of the publick Ministry which he would by no means have neglected. And he would have these prayers put up for all orders and sorts of men (such onely excepted of whom St. Iohn speaks, 1 Ioh. 5.16. who had sinned that sin, for which he would not say Christians should pray.)

Marginal references: Or, desire.

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

The Kings of the Earth at that time were all Heathens, and enemies to the Christian Religion, so (generally) were those who were in a subordinate authority to them, yet the Apostle commands that prayers should be made in the Christian congregations for them. What the matter of their Petitions was to be, is not expressed, but doubtless not to be limited by the next words, for that were not to have prayed for them but for them selves. Prayers for Magistrates ought to be directed by their circumstances. If Magistrates were Idolaters and persecutors, they were to pray for their conversion, and the change of their hearts. However they were to pray for their life and health so far forth as might be for Gods glory and for Gods guidance of them in the administration of their Government, and their success in their lawful Counsels and undertakings, &c.

The latter words that we may live a quiet and peaceable life in all godliness and honesty, containes the reason why prayers should be made for Governours and good effect of them. For tis for this end that the supreme Lord hath ordained the office and dignity of Kings and Governours, that being arm'd with Authority and Power, they may preserve Publick order and peace, by punishing evil-doers, and protecting and encouraging those that do well. Thus under the old Testament the Iews were commanded to pray for the peace of the Nation, or City whither they should be carried Captives, for in their peace they should have peace, Ier. 29.7.

Marginal references: [illegible: 1 paragraph]

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

To pray for all, as well our Enemies as our Friends, especially for Princes, and such as are in places of Magistracy and Authority, is good, being according to the Will, and Commandement of God, and acceptable to God, as all acts of obedience to his Will are. The word Saviour may either be understood with reference to the Divine Being, God being our Preserver, who maketh his Sun to shine, and his rain to fall upon the just and unjust, which Mat. 5.45. our Saviour brings as an argument to inforce his precept of Love to our Enemies: Or with a special reference to Christ, to whom the Title of Saviour with reference to Eternal Salvation more strictly belongs, who also by his death, when we were enemies, reconciled us to God: so that such a charitable office must be acceptable to God, because in doing it we both shew our selves the children of our heavenly father, and also the followers of Christ.

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

The Apostle produces a clear convincing reason, that the duty of Charity in praying for all men, is pleasing to God, from his love extended to all, in his willing their Salvation, and their knowledge and belief of the Gospel, which is the only way of Salvation. From hence our Saviours Commission and Command to the Apostles was universal, Go and teach all Nations, Mat. 28.19. preach the Gospel to every creature, that is, to every man, Mark 16.15. he excludes no people, no person. And accordingly the Apostles discharged their office to their utmost capacity; Col. 1.24. But a question arises, how it can be said that God would have all men saved, when that the most of men perish? For the resolving this difficulty, we must observe that in the stile of Scripture the will of God somtimes signifies his eternal Counsel and Decree; that things should be done either by his immedia[illegible: 1 letter]e efficiency, or by the intervention of means: Or secondly his commands and invitations to men to do such things as are pleasing to him. The Will of God in the first sence alwayes infallibly obtains its effect, Psal. 115.3. thus he declares, My counsel shall stand, I will do all my pleasure, Isa. 46.10. for otherwise there must be a change of Gods Will and Counsel, or a defect of power, both which assertions are impious blasphemy. But those things which he commands and are pleasing to him, are often not performed without any reflexion upon him, either as mutable or impotent. Thus he declares, that he wills things that are pleasing to him; as, I will not the death of a sinner, but that he should turn and live. Ezek. 33.11. and sometimes that he will not those things that are displeasing to him, as contrary to holiness, though he did not decree the hindering of them: thus he complains in Isa. 65.12. Ye did evil before mine eyes, and did chuse that wherein I delighted not. This distinction of the Divine Will being clearly set down in Scripture, answers the objection; for when 'tis said, in the Text, that God will have all men to be saved, and to come to the knowledge of the truth; and in the same sence by St. Peter, that God will have none perish, but come to repentance, we must understand it, not with respect to his Decretive Will, but his Complacential Will, that is, the Repentance and Life of a Sinner is very pleasing to his Holiness and Mercy. And this love of God to men, has been declared in opening the way of salvation to them by the Mediator, and by all the instructions, invitations, commands, and promises of the Gospel, assuring them that whoever comes to Christ upon the terms of the gospel shall in no wise be cast off: that no repenting believer shall be excluded from saving Mercy.

Marginal references: 2 Pet. 3.9.

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

The Apostle proves the universal love of God to men by two reasons, the unity of God, and the unity of the Mediatour: though there are divers societies and vast numbers of men, yet there is but one God, the Creatour and Preserver of all. If there were many Gods in Nature, it were conceivable that the God of Christians, were not the God of other men, and consequently that his good Will were confin'd to his own portion, leaving the rest to their several Deities. But since there is but one true God of the world, who has revealed himself in the Gospel, it necessarily follows that he is the God of all men in the relation of Creatour and Preserver. And from hence he concludes, God will have all men to be saved. He argues in the same manner that salvation by faith in Christ belongs to the Gentiles as well as the Iews: Rom. 3.28, 29. The Apostle adds, for the clearest assurance of his good Will of God to save men, that there is one mediator between God and men, the man Christ Iesus. When the sin of man had provok'd Divine Justice, and the guilt could not be expiated without satisfaction, God appointed his Son incarnate to mediate between his offended Majesty and his Rebellious Subjects. And 'tis observable, the parallel between the Unity of God, and the Unity of the Mediatour; as there is one God of all Nations, so there is one Mediatour of all. The strength of the Apostles argument from the Unity of the Mediatour is this: if there were many Mediatours, according to the Numbers of Nations in the world, there might be a suspition whether they were so worthy and so prevalent as to obtain the Grace of God, every one for those in whose behalf they did mediate. But since there is but one, and that he is able to save to the uttermost all that come to God by him, 'tis evident that all men have the same Mediatour, and that every one may be assured that God is willing he should be saved, and for that blessed end, should by Faith and Repentance accept the Covenant of Grace. The Apostle for the stronger Confirmation, specifies the Mediatour, th[illegible: 1 letter] man Christ Iesus, to encourage the hopes of all men, from the Communion they have with him in nature, that they may partake of his Salvation, and that this great Mediatour having come from heaven and assumed the infirmity of our nature, Heb. 4.15. will be inclined compassionately to assist them, and raise them to his heavenly Kingdom.

Marginal references: Joh. 17.3. and 10.12.; Heb. 9.15.

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

[non-Latin text not transcribed]. The word here translated Ransom, is very emphatical. It signifies the exchanging of Condition with another, the laying down of ones life to save anothers. This our Saviour has done for us. The Scripture discovers to us, that by nature we are the children of wrath, and guilty of many rebellious sins, and devoted to Eternal Death, being in this deplorable state, the Son of God moved by his Divine Love undertook our restoring to the favour of God: and voluntarily endured the punishment due to our sins, and gave his most precious blood and life the price of our Redemption, Mat. 20.28. If it be objected, how is it consistent with Christ giving himself a ransom for all, that so many perish in their sins: The answer is clear, we must distinguish between the sufficiency of his ransom, and the efficacy of it: he paid a ransom worthy to obtain the Salvation of all men▪ and has done whatever was requisite to reconcile God, and make men capable of Salvation: but onely those who by a lively Faith depend upon him, and obey him, are actual partakers of Salvation; that is, no person but may be saved in believing; and if men perish, it is not from a defect of Righteousness in the Mediatour, but from the love of their lusts, and their obstinate rejecting their own Mercies. And 'tis unjust that the glory of his Divine Compassion and Love should be obscured or lessened for their ungrateful neglect of it.

Marginal references: 1 Cor. 1.6. 2 Thes. 1.10.; Or, a testimony.; Eph. 1.9, 10.

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

For the publishing and making known of which Testimony of the Divine Goodness, and Truth I am set or appointed, 2 Tim. 1.11. [non-Latin text not transcribed], a preacher, or a publick officer to proclaim and make it known.

And am immediately called by Christ, and sent out upon that employment.

I call Christ to witness that I speak nothing but what I know to be true. It is a phrase hath, if not the form, yet the force of an oath, and was necessary in this case, for it was not easie to perswade the Iewes, that God had sent any to reveal the way of Salvation to the Gentiles.

And my special Province was to teach the Gentiles, Acts 9.15. & 26.17. Gal. 2.7, 8, 9. and to instruct them in the Doctrine of Faith and Truth: or I was set faithfully and truly to instruct the Gentiles.

Marginal references: Rom. 9.1.; Rom. 11.13. and 15.16. Gal. 1.16.

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

This is one precept that I give thee in charge as to the managery of the affairs of the Church, that wherever men meet together to worship God, whether in houses built for that purpose, or in more common houses, or any other place, (for the time is now come when there is no special command for one place more than another, no special promise made to mens prayers in one place more than another, as there was to and concerning the Temple o[illegible: 1 letter] old, Ioh. 4.21.) they should pray, either ministring to others in the duty of prayer, or joyning with him who doth so Minister.

But let them take heed how they pray, for God heareth not sinners, Ioh. 9.31. Let them therefore lift up holy hands, not regarding iniquity in their hearts.

And let them take heed of carrying malice, or inve[illegible: 1 letter]erat anger in their hearts when they go to God in Prayer, for they must pray, Father! forgive us our trespasses, as we forgive them that trespass against us, and Matth. 6.15. If ye forgive not men their trespasses, neither will your heavenly father forgive your trespasses.

And let them also take heed of doubting in Prayer, of the Goodness, Truth or Power of God to fulfil his wishes, but Iames 1.6. le[illegible: 1 letter] them ask in faith, nothing wavering. For let not that m[illegible: 1 letter]n think, that he shall receive any thing of the Lord.

Marginal references: Mal. 1.11.; Isa. 1.15.

9 In like manner also, that women adorn themselves in modest apparel , with shamefastness and [illegible: 1 letter]obriety : not with broidered hair, or gold, or pearls, or costly aray .

The Apostles next Precept to be urged by Timothy, is concerning the habits of women, especially when they come to worship God in the publick Assemblies, (for as to such Assemblies the Precepts in this Chapter, both before and after this, chiefly relate) concerning these, he commands that they should adorn themselves in modest apparel, observe a decency, with respect to the modesty of their Sex, the purity of Religion, the quality of their condition, and their Age: Religion has no other interest in our habits, but to regulate them according to a modest comeliness; for they are indifferent in their nature, and neither add nor detract from the acceptance of our Religious services.

Shamefastness and Sobriety, or modesty; a moderation of mind shewed both in the habit of the body, and the manners and behaviour both with these inward habits, and in an outward habit, that may speak souls possest of these inward habits.

Not with hair plaited or curled, not adorned with ornaments of Gold, or Pearls, or costly aray. The Apostle condemneth not these ornaments, where they are suited to the quality of Women, and ask not too much time to put on, and in order; but where they are too excessive, with respect to the purse of those that wear them, or take up more time to be spent in putting them on, then is fit to be so spent, especially on a Sabbath-day, or where they are put on out of pride, or to make a vain shew, or are of that nature and fashion, as they speak an unchast, or an immodest heart, or may cause scandal to others. The Apostle Peter 1 Pet. 3.3. hath much the same precept, where he is not speaking of Womens habits, with such s[illegible: 1 letter]ecial reference to publick Assemblies, but to their ordinary Conversation, but it ought to be more specially avoided, when people come to worship God. They should not so habit themselves when they go to pray, as if they were going to a danceing School· (As Chrysostome in his time complained of some that did).

Marginal references: Or, plaited.

10 But (which becometh women professing godliness) with good works .

They ought to look at the Ornament of good works; for those are the Ornaments which best become Women professing Godliness, whose hearts should despise the Ornament of the figure of excrementitious hair, or a little yellow earth, or a stone, or the work of a pitiful Silkworm.

11 Let the woman learn in silence with all subjection .

That is in the publick Assemblies for Worship. It is the Womans part silently to learn, shewing thereby a subjection to the man who is the head of the woman.

12 But I suffer not a woman to teach , nor to usurp authority over the man , but to be in silence.

Not to teach in the publick Congregation, except she be a Prophetess, endued with extraordinary gifts of the Spirit, as Mary, and Anna, and Huldah, and Deborah, and some Women in the Primitive Church, concerning whom we read 1 Cor. 11.5. that t[illegible: 1 letter]ey prophesied.

Ordinary teaching of the Women was an Usurpation of Authority over the Man, who is the Head, which the Apostle also forbad in 1 Cor. 11.3. and here repeateth, it is probable that the speaking of some Women in the Church who had extraordinary Revelations, imboldned others also to aim at the like, which the Apostle here directs his speech against. Nevertheless Women may, and it is their Dutie to instruct their Children and Families at home, especially in the absence of their Husbands.

Marginal references: 1 Cor. 14.34.; Eph. 5.24.

13 For Adam was first formed, then Eve .

The Man had the priority of the Woman in his Creation, He was not made for her, but She was made for a meet-hel[illegible: 1 letter] for him, therefore she being made, ought to usurp no Authority over him.

Marginal references: Gen. 1.27. and 2.18. 1 Cor. 11.8, 9,

14 And Adam was not deceived , but the woman being deceived, was in the transgression.

Besides Adam was not first deceived, nor indeed at all deceived immediately by the Serpent, but only inticed, and deceived by the woman, who was the Tempters Agent, so as that she was both first in the transgression in order of time, and also principal in it, contributing to the seduction or transgression of the man, which ought to be a consideration to keep the Woman humble, in a low opinion of her self, and that lower Order wherein God hath fixed her.

Marginal references: Gen. 3.6.

15 Notwithstanding she shall be saved i in child-bearing , if they continue in faith and charity , and holiness with sobriety m.

Though the woman was so unhappy as to be deceived by the Serpent, and to be the first in taking the forbidden fruit, and an instrument to intice her husband to do the like, which may give, all of that sex a cause of Humiliation, and shew them the reasonableness of Gods order [illegible: 1 letter]n putting them in subjection to man, and prohibiting them to break Gods order in usurping authority over the man; yet through the gracious interposition of the Mediator, (afterward born of a woman) she hath no reason to despair, either of a Temporal Salvation, from the peril and danger of Child-birth, or much less, of an Eternal Salvation, for she shall be saved, she stands upon equal ground with the man as to Eternal Salvation, who cannot be saved without Faith and Holiness, and a discharge of the duties incumbent upon him, and patient enduring the crosses and tryals God exerciseth him with, and the woman also shall be saved.

By faithful performance of her duty, and patiently enduring her crosses and tryals, in the pains and peril of child bearing, notwithstanding they are the sensible marks of Gods displeasure for sin, yet the sufferings of Christ has taken away the said bitterness.

If she also liveth in the exercise of Faith in Christ, and Love to God, and her Husband, and all Saints, and in all exercises of Holiness, with Sobriety. Some refer the Pronoun they, to the Children, because the Apostle had been before speaking of the woman in the Singular number, but there is nothing more ordinary then that change of the number, especially where collective words are used, that signifie a whole Species or Sex; and it is unreasonable to think the Apos[illegible: 1 letter]le should suspend the Salvation of the Mother, upon the Faith and Holiness of the Child, and to interpret it of the Mothers indeavours towards it, seemeth hardly a sufficient interpretation of the terme continue.

Universal Prayer Recommended. (a. d. 64.)

1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph. vi. 18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (v. 2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two 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 we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, &c. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer. xxix. 7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, 1 Pet. iii. 10, 11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.

II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, v. 4.

1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (v. 5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Ezek. xxxiii. 11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Matt. xxiii. 37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.

2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job ix. 33. He is a ransom that was to be testified in due time; that is, 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, 1 Pet. i. 10, 11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mark xvi. 15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, John v. 40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom. xi. 13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.

III. A direction how to pray, v. 8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, John iv. 21. 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. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, &c., Ps. xxvi. 6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam. i. 6), or, as some read it, without disputing, and then it falls under the head of charity.

Paul's Charge to Females. (a. d. 64.)

9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10 But (which becometh women professing godliness) with good works. 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (2 Cor. xi. 3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen. iii. 16. But it is a word of comfort (v. 15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing—the Messiah, who was born of a woman, should break the serpent's head (Gen. iii. 15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.

II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2 Tim. iii. 15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Acts xviii. 26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, v. 13, 14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (1 Cor. xi. 9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, &c. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.

CHAP. II. Verſe 1. Supplications]

OR, D[illegible: 1 letter]precations endited by that Spirit of ſupplication, or of deprecation, as ſome render it, Zech. 11.10.

Praiers] [non-Latin text not transcribed]. Strictly taken for petitions or requeſts of good at Gods hands, which go commonly accompanied with vows of better obedience, as Gen. 28.21, 22. Pſal. 51.14. Hence they have their name.

Interceſſions] [non-Latin text not transcribed]. Interparlings with God, either for our ſelves, (whileſt we ſtand upon Interrogatories with him, 1 Pet. 3.21. as Paul doth, Rom. 8.33, 34 35. and expoſtulate as David often, but eſpecially when Satan, ſin, and conſcience accuſe us) or for others, whileſt we complain to God againſt ſuch as wrong them, and withall ſet our ſelves ſeriouſly to implore his aid for their relief and reſcue.

For all men] i.e. For all ſorts of men, as the word (all) is uſed, Luk. 11.42.

Verſe 2. For Kings, &c.] Though perſecutours, if they have not yet ſinned againſt the holy Ghoſt, as Julian had. Voluit ſcilicet Christus etiam aliquandò Reginam in coelum vehere, Luth in ep ad Ioh. Agris. ſaith Luther of Elizabeth Queen of Denmark, who lived and died in the truth of the Goſpel. God hath his, even among great ones too.

A quiet and peaceable life] Quiet, from inbred tumults and commotions: and peaceable, from forraign invaſions, and incurſions of the enemy. See Jer. 29.7.

In all godlineſſe and honeſty] And not come to eat the bread of our ſouls with the perill of our lives, as they doe in divers places of this land at this day, Det meliora Deus. He will doe it.

Verſe 3. For this is good, &c.] viz. This praying for all men. And ſhould we not frame to that, that God accepts, without queſtioning or quarrelling? Let us not diſpute, but diſpatch our maſters will.

Verſe 4. Who will have all men, &c.] God willeth, to wit, with a will whereby he inviteth, and putteth no bar, not with a will whereby he effecteth it, taking away all impediments.

That all men] Not diſtributively taken, but collectively, as thrice in one verſe, Col 1.28.

Should be ſaved] viz. If they do what he commandeth: God doth not tie himſelf to cauſe them to do what he commandeth, that they may be ſaved.

And to come to the knowledge] The only way to ſalvation. Pray therefore that their eyes may be opened, Act. 26.18.

Verſe 5. For there is one God] ſc. Both of Kings and Subjects, both of Heathens and Chriſtians. Go boldly to him therefore, for your ſelves and others. Have we not all one Father? Mal. 2.10. Art not thou our Father? Iſa. 63.16.

One Mediatour] Not of redemption only (as the Papiſts grant) but of interceſſion too. We need no other maſter of requeſts in heaven, but the man Chriſt Jeſus, who being ſo near us in the matter of his incarnation, will never be ſtrange to us in the buſineſſe of interceſſion. But what horrible blaſphemy is that of the Papiſts, who in their devotions ſay thus,Act and Mon. fol. 1453. By the bloud of Thomas B[illegible: 1 letter]cket, which he did ſpend, Make us, Chriſt, to climb where Thomas did aſcend!

Verſe 6. A ranſome] Gr. [non-Latin text not transcribed]. A counterprice: ſuch as we could never have paid, but muſt have remained, and even [illegible: 1 letter]otted in priſon, but for our All-ſufficient ſurety and Saviour.

Verſe 7. A teacher of the Gentiles] His Epiſtles therefore ſhould be highly prized by us Gentiles, and diligently ſtudied. S. Peter admires them, 2 Pet. 3 15. and commends them to the Churches reading. And becauſe there are ſome things in them hard to be underſtood, and eaſie to be wreſted from their right meaning, verſ. 16. it was therefore grave advice that one gives young Chriſtians, that they ſhould begin at the later end of Saint Pauls Epiſtles, which treateth of points of practice: Sith a corrupt life can never have a ſound judgement.

Verſe 8. Pray every where] Any place now (be it but a chimney) may make a goodly Oratory, Joh. 4 21.

Lifting up holy hands] Better waſhed then Pilates were, rinſed in that bleſſed fountain of Chriſts bloud, Zech. 13.1. Elſe, God utterly abhors them, Iſa. 1.15, 16. The Prieſts had their laver to waſh in, before they ſacrified. The Turks at this day before praier waſh both face and hands, ſometimes their head, and other parts of the body. But what ſaith S. James, chap. 4.8. and the Prophet Ieremy, chap 4.14. The fountain of goodnes will not be laden at, with foul hearts and hands.

Without Wrath] Or, Rancour, Mat. 5.24. God will not be ſerved, till men be reconciled. When Abram and Lot were agreed, then God appeared.

Or doubting] Heb. 11.6. Jam. 1.6. without diſceptation of reaſoning with carnall reaſon.

Verſe 9. In like manner alſo] Men have had their leſſons. Now for women they are taught modeſty in their attire (ſuch as may neither argue wantonnes nor waſtfulnes) ſilence in the Church, ſubjection in the family.

Or coſtly aray] Which yet great ones may wear; but they may not buy it with extortion, and line it with pride: ſith clothes are the enſigns of our ſhame, our fineneſſe is our filthineſſe, and our neatneſſe our naſtineſſe. See Iſaiah 3. where the Prophet inveighes, as if he had viewed the Ladies wardrobes in Jeruſalem[illegible: 1 letter].

Verſe 10. [non-Latin text not transcribed]. Phil. 1.27. But which becometh] Our common converſation ſhould be as becometh the Goſpel of Chriſt: And it is a ſure ſign of a baſe minde, to think that one can make himſelf great with any thing that is leſſe then himſelf; or that he can win more credit by his garments, then by his graces. The worſt apparrel, faith one, is natures garment, the beſt, but follies garniſh.

Verſe 11. Let the woman learn] Not teach, to wit, in the publike aſſemblies, be ſhe never ſo learned or godly. See the Note on Rom. 16.1.

Verſe 12. Nor to uſurp authority] As they will eaſily do, [non-Latin text not transcribed], To have wh[illegible: 2 letters] ſhe will. if ſuffered to preach. Preachers are Rulers, Guides, Captains, Heb. 13.7▪17. If the hen be ſuffered to crow once, &c. Camdens Eliz. A prudent wife commands her husband by obeying him, as Sarah, Livia.

But to be in ſilence] Video, taceo, I ſee and ſay nothing, was Queen Elizabeths Motto. Where ſhould the tongue be but in the head?

Verſe 13. For Adam was firſt formed] [non-Latin text not transcribed]. As the veſſel is formed by the Potter cut of the clay. See Gen. 2.7.

Then Eve] For Adams uſe and help: therefore ſhe muſt not take upon her.

Verſe 14. And Adam was not deceived] i. e. He was not deceived ſo much by his judgement (though alſo by that too) as by his affection to his wife; which at length blinded his judgement.

Being deceived was in the tranſgreſſion] Vxor mea to[illegible: 2 letters] in fermento est, ſaid he in Plautus. See my Notes on Gen. 3.6.

Verſe 15. Saved in childe-bearing] Not by it, as by a cauſe: [non-Latin text not transcribed], at Rom. 11.28. but not withſtanding the croſſe laid upon all childe-bearing women, Gen. 3.16. they ſhall have free entrance into heaven, if they continue in faith and charity, &c.

I exhort, therefore. Marg., desire. The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer, 1Timm 2:8. This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy--since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an episcopal bishop to "exhort" his presbyters to pray "for the President of the United States and for all who are in authority." When the prayer is prescribed, do they not do this as a matter of course?

First of all. That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern. Comp. Lk 12:1; 2Pet 1:20. It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing.

Supplications. It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers, Heb 5:7.

Intercessions. The noun used occurs only in this place and in 1Timm 4:5, of this epistle. The verb, however (εντυγχανω) occurs in Acts 25:24, Rom 8:27,34, 11:2, Heb 7:25. See the meaning explained in the Rom 8:26; Heb 7:25. There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men.

Giving of thanks. That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself.

For all men. Prayers should be made for all men--for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved? It may be observed here, that the direction to pray and to give thanks for all men, showed the large and catholic nature of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all men are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race.

(1) "exhort" "desire"

For kings. On the respect due to rulers, Rom 13:1-7. The meaning here is, that while all men should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, that so much depends on their character and plans; that the security of life, liberty, and property, depends so much on them. God has power to influence their hearts, and to incline them to what is just and equal; and hence we should pray that a Divine influence may descend upon them. The salvation of a king is of itself of no more importance than that of a peasant or a slave; but the welfare of thousands may depend on him, and hence he should be made the special subject of prayer.

All that are in authority. Marg., "or, eminent place." This does not necessarily mean those who hold office, but refers to any of elevated rank. The happiness of all who are under their control depends greatly on them, and hence we should pray for them that they may be converted men, and inclined to do that which is right.

That we may lead a quiet and peaceable life. That their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution. This does not mean that their protection would dispose us to lead quiet and peaceful lives, but that under their protection we may be saved from oppression on account of our religion. Christians are disposed of themselves to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights.

In all godliness and honesty. In the practice of all our duties towards God, and of all the duties which we owe to men. The word godliness here denotes piety--or the duty which we owe to God; the word honesty refers to our duties to our fellow-men. The Christian asks from civil rulers such protection that he may be enabled quietly to perform both these classes of duties.

(a) "kings" Rom 13:1 (2) "that are in authority" "eminent places"

For this is good and acceptable. That is, it is good and acceptable to God that we should pray for all men. The reason is, that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he were unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them.

Who will have all men to be saved. That is, it is in accordance with his nature, his feelings, his desires. The word will cannot be taken here in the absolute sense, denoting a decree like that by which he willed the creation of the world, for then it would certainly be done. But the word is often used to denote a desire, wish, or what is in accordance with the nature of any one. Thus it may be said of God that he "wills" that his creatures may be happy--because it is in accordance with his nature, and because he has made abundant provision for their happiness--though it is not true that he wills it in the sense that he exerts his absolute power to make them happy. God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that he exerts his absolute power to produce it. A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault. So God wills that all men should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to prevent it, and if they are not saved it will be their own fault. For places in the New Testament where the word here translated "will" (θελω) means to desire or wish, Lk 8:20, 23:8, Jn 16:19; Gal 4:20, Mk 7:24, 1Cor 7:7, 11:3, 14:5, Mt 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of men should be saved, or that some sinners of every rank and class may be saved, because

(1.) the natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that "all men" should be saved, and we should not depart from the obvious sense of a passage unless necessity requires it.

(2.) Prayer and thanksgiving 1Timm 2:1 are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayer is, that God desires that all men should be saved. But how could this be a reason for praying for all, if it means that God desired only the salvation of some of all ranks?

(3.) In 1Timm 2:5,6, the apostle gives reasons showing that God wished the salvation of all men, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are,

(a) that there is one God over all, and one Mediator between God and men--showing that God is the Father of all, and has the same interest in all; and

(b) that Christ gave himself a ransom for all--showing that God desired their salvation. This verse proves

(1.) that salvation is provided for all --for if God wished all men to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt that he has power to provide for the salvation of all;

(2.) that salvation should be offered to all men--for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is not proper for them to announce anything contrary to this;

(3.) that men are to blame if they are not saved. If God did not wish their salvation, and if he had made no provision for it, they could not be to blame if they rejected the gospel. If God wishes it, and has made provision for it, and they are not saved, the sin must be their own--and it is a great sin, for there is no greater crime which a man can commit than to destroy his own soul, and to make himself the eternal enemy of his Maker.

And to come unto the knowledge of the truth. The truth which God has revealed: the "truth as it is in Jesus." Eph 4:21.

(b) "Who will have" Jn 3:15,16, 2Pet 3:9

For there is one God. This is a reason for offering prayer for all men, and for the declaration 1Timm 2:4 that God desires that all men should be saved. The reason is founded in the fact that he is the common Father of all the race, and that he must have the same desire for the welfare of all his children. He has made them of one blood, Acts 17:26, and he must have the same interest in the happiness of all. Comp. Eph 4:6; Rom 3:30.

And one Mediator between God and men. Gal 3:19, Gal 3:20; Heb 9:15. This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument is, that there is the same Mediator between God and all men. He is not the Mediator between God and a part of the human race, but between "God and men," implying that he desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race: whatever can be argued from that about the interest which God has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that he did his master. It may be added, also, that the doctrine of the Papists, that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but "one Mediator;" and but one is necessary. Prayer offered to the "saints," or to the "Virgin," is idolatry; and, at the same time, removes the one great Mediator from the office which he alone holds, of making intercession with God.

The man Christ Jesus. Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that he was not also divine--any more than his being called God, Jn 1:1, 20:28, Rom 9:5, 1Jn 5:20 Heb 1:8, proves that he was not also a man. The use of the word man here was probably designed to intimate that, though he was divine, it was in his human nature that we are to consider him as discharging the office. Doddridge.

(a) "one God" Rom 3:30 (b) "one mediator" Heb 9:15

Who gave himself a ransom for all. This also is stated as a reason why prayer should be offered for all, and a proof that God desires the salvation of all. The argument is, that as Christ died for all, it is proper to pray for all; and that the fact that he died for all, is proof that God desired the salvation of all. Whatever proof of his desire for their salvation can be derived from this, in relation to any of the race, is proof in relation to all. On the meaning of the phrase "he gave himself a ransom," Mt 20:28; Rom 3:26. On the fact that it was for "all," 2Cor 5:14.

To be testified in due time. Marg., a testimony. The Greek is, "the testimony in its own times," or in proper times-- τομαρτυριον καιροιςιδιοις. There have been very different explanations of this phrase. The common interpretation, and that which seems to me to be correct, is, that "the testimony of this will be furnished in the proper time; that is, in the proper time it shall be made known through all the world." See Rosenmuller. Paul affirms it as a great and important truth that Christ gave himself a ransom for all mankind--for Jews and gentiles; for all classes and conditions of men alike. This truth had not always been understood. The Jews had supposed that salvation was designed exclusively for their nation, and denied that it could be extended to others, unless they became Jews. According to them, salvation was not provided for, or offered to heathens as such, but only on condition that they became Jews. In opposition to this, Paul says that it was a doctrine of revelation that redemption was to be provided for all men, and that it was intended that the testimony to this should be afforded at the proper time. It was not fully made known under the ancient dispensation, but now the period had come when it should be communicated to all. Rom 5:6, Gal 4:4.

(c) "ransom for all" Mt 20:28 (1) "be testified" "a testimony"

Whereunto. Gr., "Unto which;" that is, to the bearing of which testimony I am appointed.

I am ordained. Gr., "I am placed or constituted" ετεθην. The word "ordain" has now acquired a technical signification, meaning to set apart solemnly to a sacred office by the imposition of hands; but it has not that meaning here. It does not refer to the manner in which he was set apart, or to any act of others in consecrating him to this work, but merely to the fact that he had been placed in this office, or appointed to it. He refers, doubtless, to the fact that the Lord Jesus had designated him to this work.

A preacher and an apostle. 1Cor 9:1, and following. Gal 1:11, also Gal 1:12.

I speak the truth in Christ, and lie not. That is, by Christ; or I solemnly appeal to Christ--a form of an oath. Rom 9:1. Paul makes a solemn declaration similar to this in regard to his call to the apostleship, in Gal 1:20. For the reasons why he did it, Gal 1:20. It is probable that there were those in Ephesus who denied that he could be an apostle, and hence his solemn declaration affirming it.

A teacher of the Gentiles. Specially appointed to carry the gospel to the gentiles or the heathen. Rom 11:13; Gal 2:7.

In faith and verity. These words mean that he was appointed to instruct the Gentiles in faith and the knowledge of the truth.

I will therefore. The Greek word here βουλομαι is different from the word rendered will θελω 1Timm 2:4. The distinction is, that the word there used--θελω--denotes an active volition or purpose; the word here used--βουλομαι--a mere passive desire, propensity, willingness. Rob. Lex. The meaning here is, "It is my will"--expressing his wishes in the case, or giving direction-- though using a milder word than that which is commonly employed to denote an act of will.

That men pray everywhere. Not merely in the temple, or in other sacred places, but in all places. The Jews supposed that there was special efficacy in prayers offered at the temple in Jerusalem; the heathen also had the same view in regard to their temples--for both seemed to suppose that they came nearer to God by approaching his sacred abode. Christianity teaches that God may be worshipped in any place, and that we are at all times equally near him. Jn 4.20 and following. Acts 17:25. The direction here given that men should pray in contradistinction from the, duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere. Comp. 1Timm 2:11,12.

Lifting up holy hands. To lift up the hands denotes supplication, as it was a common attitude of prayer to spread abroad the hands towards heaven. Comp. Ps 68:31, Ex 9:29,33, 1Kgs 8:22, 2Chr 6:12,13, Isa 1:16. See also Horace Odes, III. xxii. 1; Ovid, M. ix. 701; Livy, v. 21; Seneca, Ep. 21. "Holy hands" here mean hands that are not defiled by sin, and thai have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner.

Without wrath. That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger towards others; the suppliant should be at peace with all men. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by any one else. Nothing could be more true, beautiful, and graphic. "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defence, displeasure, or revenge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, and singing as he rises, and hopes to get to heaven and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconsistent. Descending more at every breath of the tempest than it could recover by the libation and frequent weighing of its wings, till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel." The Return of Prayers, Works vol. i. 638. Ed. Lond. 1835.

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

(a) "pray everywhere" Jn 4:21 (b) "holy hands" Heb 10:22

In like manner also. That is, with the same propriety; with the same regard to what religion demands. The apostle had stated particularly the duty of men in public worship, 1Timm 2:8, and he now proceeds to state the duty of women. All the directions here evidently refer to the proper manner of conducting public worship, and not to private duties; and the object here is to state the way in which he would have the different sexes appear. He had said that he would have prayers offered for all men, 1Thes 2:1, seq., and that in offering such petitions he would have the men on whom devolved the duty of conducting public devotion, do it with holy hands, and without any intermingling of passion, and with entire freedom from the spirit of contention. In reference to the duty of females in attendance on public worship, he says that he would have them appear in apparel suitable to the place and the occasion; adorned not after the manner of the world, but with the zeal and love in the cause of the Redeemer which became Christians. He would not have a woman become a public teacher, 1Timm 2:12, but would wish her ever to occupy the place in society for which she was designed, 1Timm 2:11, and to which she had shown that she was adapted, 1Timm 2:13,14. The direction in 1Timm 2:9-12, therefore, is to be understood particularly of the proper deportment of females in the duties of public worship. At the same time, the principles laid down are doubtless such as were intended to apply to them in the other situations in life, for if modest apparel is appropriate in the sanctuary, it is appropriate everywhere. If what is here prohibited in dress is wrong there, it would be difficult to show that it is right elsewhere.

That women adorn themselves. The words "I will," are to be understood here as repeated from 1Timm 2:8. The apostle, by the use of the word adorn, κοσμειν shows that he is not opposed to ornament or adorning, provided it be of the right kind. The world, as God has made it, is full of beauty, and he has shown in each flower that he is not opposed to true ornament. There are multitudes of things which so far as we can see, appear to be designed for mere ornament, or are made merely because they are beautiful. Religion does not forbid true adorning. It differs from the world only on the question what is true ornament, or what it becomes us, all things considered, to do in the situation in which we are placed, the character which we sustain, the duties which we have to perform, and the profession which we make. It may be that there are ornaments in heaven which would be anything but appropriate for the condition of a poor, lost, dying sinner on earth.

In modest apparel. The word here rendered modest, κοσμιος, properly relates to ornament or decoration, and means that which is well-ordered, decorous, becoming. It does not, properly, mean modest, in the sense of being opposed to that which is immodest, or which tends to excite improper passions and desires, but that which is becoming or appropriate. The apostle does not positively specify what this would be, but he mentions some things which are to be excluded from it, and which, in his view, are inconsistent with the true adorning of Christian females --" broidered hair, gold, pearls, costly array." The sense here is, that the apparel of females should be such as becomes them, or is appropriate to them. The word here used, κοσμιος shows that there should be due attention that it may be truly neat, fit, decorous. There is no religion in a negligent mode of apparel, or in inattention to personal appearance- any more than there is in wearing gold and pearls; and a female may as truly violate the precepts of her religion by neglecting her personal appearance, as by excessive attention to it. The true idea here is, that her attention to her appearance should be such that she will be offensive to no class of persons; such as to show that her mind is supremely fixed on higher and more important things, and such as to interfere with no duty which she owes, and no good which she can do, either by spending her time needlessly in personal adorning, or by lavishing that money for dress which might do good to others, or by neglecting the proprieties of her station, and making herself offensive to others.

With shame-facedness. With modesty of appearance and manner--an eminent female virtue, whether in the sanctuary or at home.

And sobriety. The word here used means properly, sanity; then sober-mindedness, moderation of the desires and passions. It is opposed to all that is frivolous, and to all undue excitement of the passions. The idea is, that in their apparel and deportment they should not entrench on the strictest decorum. Doddridge.

Not with broidered hair. Marg., plaited. Females in the east pay much more attention to the hair than is commonly done with us. It is plaited with great care, and arranged in various forms, according to the prevailing fashion, and often ornamented with spangles, or with silver wire, or tissue interwoven. Isa 3:24. The sense here is, that Christian females are not to imitate those of the world in their careful attention to the ornaments of the head. It cannot be supposed that the mere braiding of the hair is forbidden, but only that careful attention to the manner of doing it, and to the ornaments usually worn in it, which characterized worldly females.

Or gold, or pearls. It is not to be supposed that all use of gold or pearls, as articles of dress, is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, or is not to imitate the world in these personal decorations. It may be a difficult question to settle how much ornament is allowable, and when the true line is passed. But though this cannot be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess, yet there is one general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress. Costly array. Expensive dress. This is forbidden, for it is foolish; and the money thus employed may be much more profitably used in doing good. "Costly array" includes that which can be ill afforded, and that which is inconsistent with the feeling that the principal ornament is that of the heart.

(1) "broidered" "plaited" 1Pet 3:3

But (which becometh women professing godliness) with good works. That is, it is not appropriate for women who profess to be the followers of the Saviour, to seek to be distinguished for personal, external decorations. If they are Christians, they have seen the vanity of these things, and have fixed the heart on more substantial realities. They are professed followers of Him "who went about doing good," and the performance of good works especially becomes them. They profess to have fixed the affections on God their Saviour, and to be living for heaven; and it is not becoming in them to seek such ornaments as would indicate that the heart is supremely attached to worldly things. There is great beauty in this direction. Good works, or deeds of benevolence, eminently become a Christian female. The nature of woman seems to be adapted to the performance of all deeds demanding kindness, tenderness, and gentleness of feeling; of all that proceeds from pity, sympathy, and affection; and we feel, instinctively, that while acts of hardy enterprise and daring in a good cause peculiarly become a Christian man, there is something exquisitely appropriate to the female character in deeds of humble and unobtrusive sympathy and benevolence. God seems to have formed her mind for just such things, and in such things it occupies its appropriate sphere, rather than in seeking external adorning.

Let the woman learn in silence. Listen attentively to instruction, without attempting to teach in public. 1Cor 14:35.

With all subjection. With due subjection to those who are in authority, and who are appointed to minister in holy things 1Cor 14:34.

(a) "woman learn" 1Cor 14:34

But I suffer not a woman to teach. 1Cor 14:34.

Nor to usurp authority over the man. 1Cor 11:3.

For Adam was first formed, then Eve. The apostle in this verse, and, the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is, that she was second in the act of creation, or was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence--for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation, Genesis chapters 1 and 2. Man was made as the Lord, of this lower creation, and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion. All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man. 1Cor 11:8,9.

And Adam was not deceived. This is the second reason why the woman should occupy a subordinate rank in all things. It is that in the most important situation in which she was ever placed, she had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterwards occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the Tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been ineffectual on him. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and the example of his wife. Satan understood this, and approached man not with the specious argument of the serpent, but through the allurements of his wife. It is undoubtedly implied here that man, in general, has a power of resisting certain kinds of temptation, superior to that possessed by woman, and hence that the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exceptions, and many noble cases to the honour of the female sex, in which they evince a power of resistance to temptation superior to man. In many traits of character, and among them those which are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said that "Adam was not deceived," it is not meant that when he partook actually of the fruit he was under no deception, but that he was not deceived by the serpent; he was not first deceived, or first in the transgression. The woman should remember that sin began with her, and she should therefore be willing to occupy an humble and subordinate situation.

But the woman being deceived. She was made to suppose that the fruit would not injure her, but would make her wise, and that God would not fulfil his threatening of death. Sin, from the beginning, has been a process of delusion. Every man or woman who violates the law of God is deceived as to the happiness which is expected from the violation, and as to the consequences which will follow it.

Observe here, 1. The duty which Timothy is exhorted to take care of, and that is, of the duty of public prayer. I exhort thee, that supplications, prayers, and intercessions, with thanksgivings, be publicly made: prayer being a special and principal part of public worship, the minister of God must be assiduous and constant in it; deprecating evils threatened, supplicating for mercies wanted, interceding on the behalf of others, and giving thanks for blessings received.

Observe, 2. For whom we are to pray in general, for all men. Because we cannot pray acceptably for ourselves, if we pray only for ourselves; this is the noblest exercise of charity, and which God has put in the power of the poorest man upon earth to exercise: Let supplications and prayers be made for all men.

Observe, 3. For whom we are more especially and in the first place to pray: for kings, and all in authority, who then were pagans and persecutors.

Mark, He says not for lawful and rightful kings's but for such as have the pre-eminence and power in their hands, for all power is of God, And the powers that be, are ordained of God, Rom 13:2

But why first for kings?

Because they are such great instruments of good to mankind, because they most want our prayers, as they encounter with more difficulties, are exposed to more dangers, and are liable to greater temptations, than other men.

Observe, 4. The arguments which the apostle offers to engage us to this duty, That we may lead a quiet and peaceable life in all godliness and honesty; that is, that we may be secured in the quiet and peaceable possession of our civil rights and interests, and that we may be protected in the free exercise of our religion, and in the practice of godliness; for though no prince can take our religion from us, if we resolve to keep it, yet they may disturb us in the quiet and peaceable enjoyment of it; and therefore it is our interest as well as our duty to pray for kings, and all that are in authority.

Our apostle subjoins his reasons for our praying for all men, because Christ came into the world to save all men, 1Tim 1:15 Because it is the desire of God, as well as the design of Christ, that all men should be saved, and because such prayers are good and acceptable in the sight of God.

Learn hence, 1. That to pray for all men, as well enemies as friends, especially and particularly for rulers and magistrates, is good, acceptable, and agreeable to Almighty God, as all acts of obedience to his commanding will are: This is good and acceptable in the sight of God.

Learn, 2. That it is not only all sorts of men that God and Christ desire should be saved, but our Lord willed, together with his Father, the salvation of all men in general, so far as to make a sacrifice sufficient for all, if they repent and believe, and to offer a general pardon to all on condition of acceptance, and to send his ministers amongst all with the word of reconciliation, accompanying it with an hearty desire that all would accept of it; in short, what Christ offered to all, he undoubtedly purchased for all; but he offers to all pardon and life upon condition of acceptance, therefore he is so far willing that all men should be saved.

Learn, 3. The means and method by which and in which God would have all men to be saved, namely, by coming to the knowledge of the truth; it is evidently false then, which some confidently affirm, that a man may be saved in any religion: no, he cannot come to salvation but by the knowledge of the truth; without the knowledge of God, without faith in Christ, where he has been revealed, and without obedience to the gospel, where it has been made known, there is no possibility of salvation; God would have all men to be saved, by coming to the knowledge of the truth.

The apostle's argument runs thus: We ought to pray for all, because there is one God who is good to all, and one Mediator between God and mankind, who took upon him the common nature of all men, and gave himself a satisfactory and sufficient ransom for all, which was in due time testified and borne witness to by us his apostles.

Learn hence, 1. That the only way of friendly intercourse between God and fallen man, is by and through a Mediator. God cannot look upon fallen men out of a Mediator, but as rebels, traitors, and objects of his vindictive wrath; nor can fallen man, without a Mediator, look up to God, but as a provoked majesty, an angry judge, and a consuming fire.

Learn, 2. That there is no other Mediator between God and man, but Jesus Christ, who was both God and man; for though the apostle calls him the Man Christ Jesus, this is not added to exclude the divine nature from the Mediatorship, but emphatically to declare that nature in which he gave himself a ransom for us; the human nature is the matter of our ransom; the divine nature gave worth and value to it; Christ suffered being man, and satisfied being God.

Learn, 3. That this one Mediator, Jesus Christ, gave himself a ransom for all; whoever perishes under the gospel, it is not because no ransom was paid for him, nor because it was not sufficient for him, for it is most notorious that God has issued forth an universal act of grace, offering pardon of sin and eternal salvation to all men without exception, living under the gospel, upon condition of their believing acceptance; if they reject and refuse it, 'tis to their unutterable and inevitable condemnation.--

Learn, 4. That Christ's mediation and intercession is founded upon redemption; because he gave himself a ransom for all therefore is he, and he only, qualified to intercede for all, in virtue of that sacrifice which he offered for the salvation of mankind: therefore the distinction of the church of Rome, between a mediator of redemption, and a mediator of intercession, is groundless: for who dares plead with an offended god as an intercessor on the behalf of sinners, that has not first, as a redeemer, satisfied the justice of God for sin? As there was no redemption wrought by any, so there is no intercession to be made by any, but by Christ; as there is but one God, so but one Mediator between God and man, the man Christ Jesus.

Observe here, 1. Our apostle declares his authority to publish the gospel to the Gentiles, and his integrity in the publication of it: I was ordained an apostle, a teacher of the Gentiles in faith and verity.

Observe, 2. That according to St. Paul's comission, he gave directions to all sorts of persons for the regular performance of their duty. And first concerning the duty of prayer: I will, that is God by me declares his will, that all men pray; that they pray every where, in the public assemblies, in their private families and apartments; lifting up the hands, in token of expecting to receive an answer from heaven. Lifting up holy hands; let their prayers be holy accompanied with faith and charity; without wrath and doubting; a peaceable heart is as necessary in prayer as a pure hand.

'Tis in vain to ask in prayer the favour of God, with anger and revenge in our hearts against man; to pray with doubting is opposed to faith; to pray in wrath, is opposed to charity. As if the apostle had said, "Pray both in actual faith and love."

There must be faith in prayer, otherwise we cannot lift up holy hands without doubting: there must be love, otherwise we cannot lift up holy hands without wrath. Therefore, says the apostle, I will that men pray every where, lifting up holy hands wihtout wrath and doubting. He and his service must be holy, that will serve God acceptably.

The next apostolical precept here given is to women, concerning their apparel and attire, that at all times, but especially in public worship, they use such apparel as becometh modest and chaste women, expressing by their garb the inward gravity and modesty of their minds; not like proud and alluring persons, with embroidered hair, gold, and pearl, to attract the eyes and hearts of the simple.

Note, 1. That the attire which all persons wear, ought to be such as may answer the end for which apparel was appointed, which was to hide and shroud our nakedness, for differencing and distinction of sexes, as also for distinguishing between the qualities and ranks of persons. Garments also are for defence and protection, and for decency and ornament.

Note, 2. That though persons of quality are not prohibited to wear such garments, though costly, as becometh their degree, yet none are to study the external adorning of the body, so much as to neglect the inner man by good works.

Note, 3. That all that attire is forbidden,

(1.) Which suspected women use, either to provoke to lust in others, or to show inclinations to it in themselves.

(2.) All such attire as by the richness and costliness of it shows pride under mean apparel, and oft-times is.

(3.) All such attire as is unsuitable either to the time or place of worship.

Note, 4. That this precept ought not to be slighted by women, as of small moment; because the two great apostles, St. Peter and St. Paul, do both give it in charge unto them.

Note, lastly, That the men are by no means to look upon themselves as unconcerned in this apostolical precept given to women. It is much more inexcusable in them to affect gaiety and gaudy dress; for it is vain and foolish, troublesome and uneasy, the nurse of idleness attended with luxury and wantonness, and very often with immodesty and lewdness; and is the great bane very often of justice and charity. How many are fine and gay, but at the expense, and sometimes at the ruin, of the poor tradesman. And how oft is that spent in vain decking, which ought to be laid out in the poor's clothing.

Still our apostle is directing Timothy how persons should and ought to manage themselves in the public assemblies, and particularly how women ought to behave themselves at the time and in the place of worship. Let, says he, the women in your assemblies, learn in silence, with all subjection to the better sex; for I suffer not a woman to teach publicly, and to usurp authority over the man, to whom God has given authority over her; but rather according to her duty, let her learn in silence.

Here note, 1. That it is only women's public teaching that is here forbidden; not their private teaching their children, or servants, or the younger women, or even their husbands themselves upon a fit occasion. Acts 18:26, we find Priscilla privately instructing Apollos.

Note, 2. That none ought to teach but who have authority; and teaching is exercising that authority. A woman therefore teaching publicly, doth usurp an authority not due unto her.

Note, 3. There were some women in the Jewish church endowed with extraordinary gifts of the Spirit, and particularly with the gift of prophesying, who did teach publicly; as Miriam, Deborah, Huldah, and Anna. And it is probable, that the speaking of these extraordinary women encouraged others to do the like, whom the apostle here directs his speech against. I suffer not a woman to teach, nor to usurp authority &c.

Here St. Paul offers a double argument to enforce the duty of subjection upon the woman, and to prevent her usurping of authority over the man; namely, because the man was first in the creation: Adam was first formed, then Eve, and the woman was first in the transgression. Adam was not deceived, that is, first and immediately deceived, but the woman being deceived, was first in the transgression; she was therefore guilty of her own and her husband's transgression; and accordingly, not only by the law of her creation, but as a punishment for her transgression, God has placed her in a state of subjection, and given the man authority over her; which authority she usurps over him, whenever she undertakes to be a public teacher of him.

These two considerations doth the apostle make use of, to humble the woman, and to keep her within the sphere of her proper duty.

Our apostle having, in the preceding verse, acquainted us with the woman's sin, that she was in the transgression, and first in the transgression; in this verse he informs the woman of a part of her punishment for that her transgression; and that is, the severe pain and extreme peril of child-bearing.

He acquaints her, 2. With her comfort and support under that punishment; and that is, a hope of salvation: She shall be saved in child-bearing.

3. With the condition upon which that hope of salvation is grounded and bottomed: If she continue in faith and charity, and holiness with sobriety.

Learn, 1. That pain in child-bearing is a part of that punishment which was inflicted by God upon the woman for her first sin; and accordingly the woman's sorrow and sensible feeling of the pains of child-birth ought to bring to her remembrance her original and first transgression. Surely when the woman feels the original punishment, it ought to remind her of her original sin, as a child ought to remember his fault at that very instant when he is under his father's rod.

Learn, 2. That the infliction of this punishment, (the pains of child-bearing,) even unto death, is and shall be no hinderance of the woman's eternal salvation, if there be found with her those holy qualifications and gracious conditions which the gospel requires; partly in regard to the relation which God stands in to her, partly in regard of the covenant which God has made with her. A child is as much a child under the rod as in the bosom; neither the father's stroke nor the child's grief can dissolve that relation.

Learn, 3. That faith and charity, holiness and sobriety, with a perseverance therein, are the great conditions of the gospel, upon which the woman's eternal salvation in that hazardous condition doth depend. She shall be saved in child-bearing, if she continue in faith and charity, and holiness with sobriety.

The words may also refer to the woman's temporal deliverance in the time of travail; and the sense runs thus: "She shall be saved in child-bearing, that is, she shall go through the pains of child-birth with safety, if she continue in faith, putting her trust in God for deliverance, in charity exercising compassion to those in the like condition; and in the exercise of temperance, sobriety, and chastity, according to her matrimonial vow."