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; Jer 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 (Isa 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Eph 4:5, 6; Heb 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 (Isa 50:4; Heb 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; Eph 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; Eph 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; Ps 141:2). The Jews washed their hands before prayer (Ps 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Isa 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 (Ps 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).