I Timothy Chapter 2
I Tim 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; (King James Version)
I Tim 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
2:1 First of all, then, I urge that petitions (specific requests), prayers, intercessions (prayers for others) and thanksgivings be offered on behalf of all people, (Amplified Version)
2:2 for kings and all who are in [positions of] high authority, so that we may live a peaceful and quiet life in all godliness and dignity.
A. FOUR different words for prayer are grouped together. It is true that they are not to be sharply distinguished; nevertheless, each has something to tell us about the way of prayer. (W. B.)
a. The first is deesis, which we have translated as request {supplication}. It is not exclusively a religious word; it can be used of a request made either to another person or to God. But its fundamental idea is a sense of need. No one will make a request unless a sense of need has already wakened a desire. Prayer begins with a sense of need. It begins with the conviction that we cannot deal with life ourselves.
b. The second is proseuche, which we have translated as prayer. The basic difference between deesis and proseuche is that deesis may be addressed either to others or to God, but proseuche is never used of anything else but approach to God. There are certain needs which only God can satisfy. There is a strength which he alone can give; a forgiveness which he alone can grant; a certainty which he alone can bestow. It may well
be that our weakness remains with us because we so often take our needs to the wrong place.
c. The third is enteuxis, which we have translated as petition. Of the three words, this is the most interesting. It is the noun from the verb entugchanein. This originally meant simply to meet or to fall in with a person; it went on to mean to hold intimate conversation with a person; *then it acquired a special meaning and meant to enter into a king's presence and to submit a petition to him. That tells us a great deal about prayer. It tells us that the way to God stands open and that we have the right to bring our
petitions to one who is a king.
d. The fourth is eucharistia, which we have translated as thanksgiving. Prayer does not mean only asking God for things; it also means thanking God for things. For too many of us, prayer is an exercise in complaint when it should be an exercise in thanksgiving.
B. "The end and intent of the Scripture is to declare that God is benevolent and friendly-minded
to mankind; and that he hath declared that kindness in and through Jesus Christ, his only Son; the which kindness is received by faith.” That is why prayer must be made for all, God wants all men and women, and so, therefore, must his Church. (William Barclay)
a. The gospel includes high and low. Both the emperor in his power and slaves in their helplessness were included in the sweep of the gospel. Both the philosophers in their wisdom and ordinary men and women in their ignorance need the grace and truth that the gospel can bring. Within the gospel, there are no class distinctions. Monarch and commoner, rich and poor, employer and employee are all included in its limitless embrace. (Godless Emperor Nero was on the throne at that time, and yet the believers were supposed to pray for him. W. W.)
b. The gospel includes good and bad. A strange malady has sometimes afflicted the Church in modern times, causing it to insist that people must be respectable before they are allowed in, and to look askance at sinners who seek entry to its doors. But the New Testament is clear that the Church exists not only to improve and instruct the good but also to welcome and save the sinner.
c. The gospel embraces Christian and non-Christian. Prayer is to be made for all men and women. The emperors and rulers for whom this letter bids us pray were not Christians; they were in fact hostile to the Church, and yet they were to be carried to the throne of grace by the prayers of the Church. For true Christians, there is no such thing as an enemy in all this world. No one is outside our prayers, for no one is outside the love of Christ, and no one is outside the purpose of God, who wants all to be saved.
C. But the church members also need to be prepared to pray. Our hearts must be right with God and right with each other. We must really want to pray, and not pray simply to please people, or to fulfill a religious duty. When a local church ceases to depend on prayer, God ceases to bless its ministry. (Warren Wiersbe)
D. Why pray for authorities {not elected in a democracy in which we live in the U. S.}? That we may experience quiet, peaceable, godliness, and honor.
E. 1 Peter 2:13-15 13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
F. Romans 13:1-4 1Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation (“damnation” = judgment; condemnation C. M.). 3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
G. Exception: Acts 4:18-20 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard.
H. Biblical submission is a readiness to obey law and uphold the legal order, not an approval or endorsement of all lawmakers or even all laws absolutely. Christ’s absolute supremacy over our lives qualifies the absoluteness of human law. The Christian recognizes Christ as his law and final authority. (Chuck Missler)
I. In our relationship to government, we elect the officials. So, they work for us. We are committed to the rule of law, not a specific ruler. (C. M.)
J. Our Unique Mandate: I believe (C M.) you and I will be held accountable for this: “A government of the people, by the people, and for the people.”
K. The Illiteracy of the Electorate: Is the biggest problem Ignorance and Apathy? “I don’t know and I don’t care!” (C. M.)
L. First Priority: Knowing the truth about our leadership.
M. Vernon McGee in his view that persecution that may be coming for Christians in this country will probably not include many church members: “the liberal Church is so compromised today that they will go along with what ever comes along.”
I Tim 2:3 For this is good and acceptable in the sight of God our Savior;
I Tim 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.
2:3 This [kind of praying] is good and acceptable and pleasing in the sight of God our Savior,
2:4 who desires all people to be saved and to come to the knowledge and recognition of the [divine] truth.
A. For this is good and acceptable in the sight of God our Savior. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Savior is meant God the Father, who is the Savior of all men, in a way of providence, and the Savior of all the elect in a way of special grace; (Gill)
B. God’s desire is that “all men” come to the knowledge of salvation through faith in Jesus Christ. (C. M.)
C. John 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
D. 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
E. 1 John 4:14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
I Tim 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
2:5 For there is [only] one God, and [only] one Mediator between God and mankind, the Man Christ Jesus,
A. All prayer is based on the work of Jesus Christ as Saviour and Mediator. Since there is only one God, there is need for only one Mediator: Jesus Christ. No other person can qualify. Not angels, not saints, not Mary. (W. W.)
a. Mediator = mesite¯s -- mes-ee'-tace From Strong’s G3319; a go between, that is, (simply) an internunciator, or (by implication) a reconciler (intercessor): - mediator. Total KJV occurrences: 6
b. mesite¯s Thayer Definition: 1) one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant 2) a medium of communication, arbitrator -- Part of Speech: noun masculine -- A Related Word by Thayer’s/Strong’s Number: from G3319
B. This is Exclusive to Christianity– Other religions will not work according to the Word. No other religion has a mediator between Earth and Heaven
C. John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the
Father, but by me.
I Tim 2:6 Who gave himself a ransom for all, to be testified in due time.
2:6 who gave Himself as a ransom [a substitutionary sacrifice to atone] for all, the testimony given at the right and proper time.
A. Ransom = antilutron Thayer Definition: 1) what is given in exchange for another as the price of his redemption, ransom Part of Speech: noun neuter A Related Word by Thayer’s/Strong’s Number: from G473 and G3083
B. Christ paid the full price for our redemption. (C. M.)
C. This also is stated as a reason why prayer should be offered for all, and proof that God desires the salvation of all. The argument is, that as Christ died for all, and the fact that he died for all is proof that God desired the salvation of all. (Albert Barnes)
D. The Gospel According to Barabbas: (C. M.)
a. Barabbas stood under the righteous condemnation of the law.
b. Barabbas knew the One who was to take his cross and take his place was innocent.
c. Barabbas knew that Jesus Christ was for him a true substitute.
d. Barabbas knew that he had done nothing to merit going free while another took his place.
e. Barabbas knew Christ’s death was for him perfectly efficacious {successful in producing a desired or intended result; effective.}
f. Barabbas and Jesus changed places. The murder’s bonds, curse, disgrace and mortal agony were transferred to the righteous Jesus; while the liberty, innocence, safety, and well-being of the immaculate Nazarene became the lot of the murderer.
g. Barabbas is installed in all the rights and privileges of Jesus Christ; while the latter enters upon all the infamy and horror of the rebel’s position.
h. Both mutually inherit each other’s situation and what they possess: The delinquent’s guilt and cross became the lot of the Just one, and all the civil rights and immunities of the are the property of the delinquent.
i. You and I are in Barabbas’ place.
E. “To be testified in due time.” “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 people 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 pagans 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 people, and that it was intended that the testimony to this should be afforded at the proper time. (Albert Barnes)
I Tim 2:7 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.
2:7 And for this matter I was appointed a preacher and an apostle--I am telling the truth, I am not lying [when I say this]--a teacher of the Gentiles in faith and truth.
A. Strong’s Definition for ordained: tithe¯mi –tith'-ay-mee A prolonged form of a primary word ?e´? theo¯ (which is used only as an alternate in certain tenses); to place (in the widest application, literally and figuratively; properly in a passive or horizontal posture, and thus different from G2476, which properly denotes an upright and active position, while G2749 is properly reflexive and utterly prostrate): - + advise, appoint, bow, commit, conceive, give, X kneel down, lay (aside, down, up), make, ordain, purpose, put, set (forth), settle, sink down. Total KJV occurrences: 96
B. Thayer Definition for ordained: tithe¯mi
a. 1) to set, put, place
i. 1a) to place or lay
ii. 1b) to put down, lay down
1. 1b1) to bend down
2. 1b2) to lay off or aside, to wear or carry no longer
3. 1b3) to lay by, lay aside money
iii. 1c) to set on (serve) something to eat or drink
iv. 1d) to set forth, something to be explained by discourse
b. 2) to make
i. 2a) to make (or set) for one’s self or for one’s use
c. 3) to set, fix establish
i. 3a) to set forth
ii. 3b) to establish, ordain
C. Strong’s Definition for preacher –ke¯rux –kay'-roox From G2784; a herald, that is, of divine truth (especially of the gospel): - preacher. Total KJV occurrences: 3
D. Thayer Definition for preacher: ke¯rux (1) a herald or messenger vested with public authority, who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand, and performed various other duties. In the NT God’s ambassador, and the herald or proclaimer of the divine word. Part of Speech: noun masculine A Related Word by Thayer’s/Strong’s Number: from G2784
E. From G649 Strong’s definition for apostle: Apostolos – ap-os'-tol-os; a delegate; specifically an ambassador of the Gospel; officially a commissioner of Christ (“apostle”), (with miraculous
powers): - apostle, messenger, he that is sent. Total KJV occurrences: 81
F. Thayer Definition for apostle: apostolos 1) a delegate, messenger, one sent forth with orders
a. 1a) specifically applied to the twelve apostles of Christ
b. 1b) in a broader sense applied to other eminent Christian teachers
i. 1b1) of Barnabas
ii. 1b2) of Timothy and Silvanus (Silas)
Part of Speech: noun masculine A Related Word by Thayer’s/Strong’s Number: from G649
G. False teachers—Gnostic teachers are teaching lies.
I Tim 2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
2:8 Therefore I want the men in every place to pray, lifting up holy hands, without anger and disputing or quarreling or doubt [in their mind].
A. ‘I will that men pray everywhere.’ That is the same in spirit as the Apostle’s other command: ‘Pray without ceasing; in everything give thanks.’ A very high ideal, but a very reasonable one, for unless we can find some place where God is not, and where the telegraph between heaven and earth is beyond our reach, there is no place where we should not pray. (Alex MacLaren)
B. Many (any) places: home, car, walking outside, jogging, meditating almost anywhere, etc.
C. Many postures in the Bible:
a. Standing with outstretched hands – 1 Kings 8:22
b. Kneeling – Dan. 6:10
c. Standing – Luke 18:11
d. Sitting – 2 Samuel 7:18
e. Bowing the head – Gen. 24:26
f. Lifting the eyes – John 17:1
g. Falling on the ground – Gen. 17:3
D. Wrath
a. Wrath = orge¯ -- or-gay' From Strong’s G3713; properly desire (as a reaching forth or excitement of the mind), that is, (by analogy) violent passion (ire, or [justifiable] abhorrence); by implication punishment: - anger, indignation, vengeance, wrath. Total KJV occurrences: 36
b. Wrath = orge¯ Thayer Definition:
1) anger, the natural disposition, temper, character
2) movement or agitation of the soul, impulse, desire, any violent emotion, but especially anger
3) anger, wrath, indignation
4) anger exhibited in punishment, hence used for punishment itself
4a) of punishments inflicted by magistrates
A Related Word by Thayer’s/Strong’s Number: from G3713
E. Doubting
a. Doubting = dialogismos = dee-al-og-is-mos' From Strong’s G1260; discussion, that is, (internal) consideration (by implication purpose), or (external) debate: - dispute, doubtful (-ing), imagination, reasoning, thought. Total KJV occurrences: 14
b. Doubting = dialogismos Thayer Definition:
1) the thinking of a man deliberating with himself
1a) a thought, inward reasoning
1b) purpose, design
2) a deliberating, questioning about what is true
2a) hesitation, doubting
2b) disputing, arguing
A Related Word by Thayer’s/Strong’s Number: from G1260
F. The important thing is the posture of the heart. “Holy hands” = holy life. Clean hands = blameless life. “Without wrath” = without anger “Without Doubting” (disputing) = in faith (C. M.)
I Tim 2:9 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;
I Tim 2:10 But (which becometh women professing godliness) with good works.
2:9 Likewise, I want women to adorn themselves modestly and appropriately and discreetly in proper clothing, not with [elaborately] braided hair and gold or pearls or expensive clothes,
2:10 but instead adorned by good deeds [helping others], as is proper for women who profess to worship God.
A. In like manner also. The word shows the sequence of the writer’s thought. His mind is dwelling on the public worship of the Church. He has laid down rules for the men; he will now give rules for the women. General as those rules may seem, they have (as 1Ti_2:12 is enough to prove) a special reference to the dress and demeanor of women as worshippers. So understood, the rule is analogous to that of 1Cor. 11:5.
B. I Peter 3:3-7 3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.
C. Glamour is external; godliness is internal “Beauty is only skin-deep; ugliness goes clear through!” (C. M.)
D. Adorn
a. Adorn = kosmeo¯--kos-meh'-o From Strong’s G2889; to put in proper order, that is, decorate (literally or figuratively); specifically to snuff (a wick): - adorn, garnish, trim. Total KJV occurrences: 10
b. Adorn = kosmeo¯ Thayer Definition:
i. to put in order, arrange, make ready, prepare
ii. to ornament, adore
iii. metaphorically to embellish with honor, gain honor
E. Modest
a. Modest = kosmios -- kos'-mee-os From Strong’s G2889 (in its primary sense); orderly, that is, decorous: - of good behavior, modest. Total KJV occurrences:
b. Modest = kosmios Thayer Definition: 1) well arranged, seemly, modest
c. adorn themselves in modest — ??sµ??, decent, or becoming, apparel — Neither too costly nor sordid, but what is neat and clean, as the word signifies, and suitable to their place and calling. (Joseph Benson)
F. Shamefacedness
a. Shamefacedness = aido¯s -- ahee-doce' Perhaps from G1 (as a negative particle) and G1492 (through the idea of downcast eyes); bashfulness, that is, (towards men), modesty or (towards God) awe: - reverence, shamefacedness. Total KJV occurrences: 2
b. Shamefacedness = aido¯s Thayer Definition: 1) a sense of shame or honor, modesty, bashfulness, reverence, regard for others, respect
G. Sobriety
a. Sobriety = so¯phrosune¯ Thayer Definition: 1) soundness of mind 2) self-control, sobriety
b. Sobriety = so¯phrosune¯ -- so-fros-oo'-nay From Strong’s G4998; soundness of mind, that is, (literally) sanity or (figuratively) self control: - soberness, sobriety.
H. Broided
a. Broided = plegma -- pleg'-mah From Strong’s G4120; a plait (of hair): - broidered hair. Total KJV occurrences: 1
b. Broided = plegma Thayer Definition:
i. what is woven, plaited, or twisted together
ii. a web, plait, braid
1. of a net
2. of a basket, in which the infant Moses was laid
3. of braided hair The term can generally mean “hair styles”
c. The words indicate, as those of 1Pe_3:3—(1) that many women of the wealthier class were found among the converts; (2) that a fashion was growing up of coming to the meetings of the disciples with all the outward tokens of wealth that belonged, as they thought, to their social status—the ‘plaitings of the hair,’ which are so conspicuous in all the female busts of the time, the gold bands worn on the head, the ‘pearls’ which at that time were in more request than any gems (comp. Mat_7:6; Mat_13:46), the raiment of Byssine or Coan texture, filmy, gauzy, embroidered with gold, for which women of fashion were ready to pay fabulous prices. (Popular NT)
d. Women would braid their hair weaving in gold, costly array. It signified their position in society – wealth.
e. Ancient head-dress (2:9)
Gr. plegma, anything twined or plaited; a net; wreaths; chaplets. Only here. This is not the Gr, word for hair (trichos) trans, hair 14 times. It could refer to hair here, but it could also refer to some part of the head-dress, the horn, for instance, women wore a hollow silver or gold tube or horn 18 to 20 inches long on the forehead adorned with all kinds of precious stones, having strong cords suspended from it to
the back which reached to the knees, and had tassels of red silk weighted with lead, These kept the horn from toppling in front. The whole thing was rendered firmly a net-work of cords, which supported it, and by a strong band fastened tightly under the jaws. A veil was worn over the horn in such a manner as to leave its lower half uncovered in front. The veil could be drawn over the face at will, to cover all the face but one eye. Regarding the hair, which may be the reference here, it was worn in the back in braids - from 1 to a record of 110 braids. In each braid would be woven silk cords with gold coins at irregular distances and reaching down to the knees, glittering at every movement of the wearer. Sometimes hair was made into temples, and other fanciful figures with the aid of gum. Sometimes caps completely covered
with coins or frontlets ornamented with diamonds were worn, Oriental women
were fond of excessive decking with jewelry, not only their heads, but other
parts of the body as well, Ear-rings, nose-jewels, chains, rings, bracelets, ankle-rings, strings of real pearls and money, necklaces, and many other ornaments were worn, some even by the men (Gen, 24; 47: Ex, 32:2; 35:22: Judg,8:24 Isa, 3:16-24: Job 42:11) (Finis Dake pg 236)
I. Philo, 1st century Jewish philosopher, described a prostitute as wearing gold chains, bracelet; hair done up in elaborate gaudy (extravagant, bright and showy) braids; eyes marked with pencil lines; eyebrows smothered in paint; and wearing expensive clothes lavishly embroidered. (C. M.)
J. Here again St. Paul is putting his finger upon dangers and evils which are not peculiar to any age or any Church. He had spoken of the same thing years before, to the women of Corinth, and St. Peter utters similar warnings to Christian women throughout all time. Clement of Alexandria abounds in protests against the extravagance in dress so common in his own day. Tertullian is not less emphatic. He says that most Christian women dress like heathen, as if modesty required nothing more than stopping short of actual impurity. "What is the use," he asks, "of showing a decent and Christian simplicity in your face, while you load the rest of your body with the dangling absurdities of pomps and vanities?" Chrysostom also, in commenting on this very passage, asks the congregation at Antioch: "And what then is modest apparel? Such as covers them completely and decently, and not with superfluous ornaments; for the one is decent and the other is not. What? Do you approach God to pray with broidered hair and ornaments of gold? Are you come to a ball? to a marriage-feast? to a carnival? There such costly things might have been seasonable: here not one of them is wanted. You are come to pray, to ask pardon for your sins, to plead for your offences, beseeching the Lord, and hoping to render Him propitious to you. Away with such hypocrisy! God is not mocked. This is the attire of actors and dancers, who live upon the stage. Nothing of this kind becomes a modest woman, who should be adorned with shamefastness and sobriety. And if St. Paul" (he continues) "would remove those things which are merely the marks of wealth, as gold, pearls, and costly array; how much more those things which imply studied adornment, as painting, coloring the eyes, a mincing walk, an affected voice, a languishing look? For he glances at all these things in speaking of modest apparel and shamefastness." (Expositor’s Bible)
K. But what is urged here is sufficient. "You are Christian women," says St. Paul, "and the profession which you have adopted is reverence towards God (?e?seße?a?). This profession you have made known to the world. It is necessary, therefore, that those externals of which the world takes cognizance should not give the lie to your profession. And how is unseemly attire, paraded at the very time of public worship, compatible with the reverence which you have professed? Reverence God by reverencing yourselves; by guarding with jealous care the dignity of those bodies with which He has endowed you. Reverence God by coming before Him clothed both in body and soul in fitting attire. Let your bodies be freed from meretricious decoration. Let your souls be adorned with abundance of good works." (Expositor’s Bible)
L. Women in the Church (Mike Mazzalongo)
a. What are they to “look like”
i. Covered with good deeds, Modest in attitude and appearance; not suggestive and sexual
ii. Not overdressed, Not underdressed
b. Attitude while learning
c. Quiet – attitude of mind; Spirit (inward attitude) or gentleness and humility
d. Submissive (Outward attitude)—learning with an intention of applying
M. The contrast here is between the artificial glamour of the world and the true beauty of a godly life. (W. W.)
N. A woman who depends only on externals will soon run out of ammunition! She may attract attention, but she will not win lasting affection. Perhaps the latest fads were tempting the women in the church at Ephesus, and Paul had to remind Timothy to warn these women not to get trapped. (W. W.)
I Tim 2:11 Let the woman learn in silence with all subjection.
2:11 A woman must quietly receive instruction with all submissiveness.
A. I Peter 3:1-2 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear.
B. Subjection
a. Subjection = hupotasso¯ = hoop-ot-as'-so From G5259 and G5021; to subordinate; reflexively to obey: - be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.
b. Subjection = hupotasso¯ Thayer Definition: Part of Speech: verb
i. 1) to arrange under, to subordinate
ii. 2) to subject, put in subjection
iii. 3) to subject one’s self, obey
iv. 4) to submit to one’s control
v. 5) to yield to one’s admonition or advice
vi. 6) to obey, be subject A Related Word by Thayer’s/Strong’s Number: from
G5259 and G5021
C. In these days of "Women's Lib" and other feminist movements, the word "submission" makes some people see red. Some well- meaning writers have even accused Paul of being a "crusty old bachelor” who was antiwomen. Those of us who hold to the inspiration and authority of the Word of God know that Paul's teachings came from God and not from himself. If we have a problem with what the Bible says about women in the church, the
issue is not with Paul (or Peter-see 1 Peter 3:1-7), but with the Lord who gave the Word (2 Tim. 3:16-17). The word translated “subjection" in 1Tmothy 2:11 is translated "'submitting" and "submit" in Ephesians 5:21-22 and Colossians 3:18, It literally means "to rank under." Anyone who has served in the armed forces knows that "rank" has to do with order and authority, not with value or ability. A colonel is higher in rank than a private, but that does not necessarily mean that the colonel is a better man than the private. It only means that
the colonel has a higher rank and, therefore, more authority. "Let all things be done decently and in order" (1 Cor. 14:40) is a principle God follows in His creation. (W. W.)
D. Submission is not subjugation. Submission is recognizing God's order in the home and the
church, and joyfully obeying it. When a Christian wife joyfully submits to the Lord and to
her own husband, it should bring out the best in her. (For this to happen, the husband must
love his wife and use God's order as a tool to build with, not a weapon to fight with Eph.
5:18-33.) Submission is the key to spiritual growth and ministry: husbands should be sub-
mitted to the Lord, Christians should submit to each other (Eph. 5:21), and wives should
be submitted to the Lord and to their husbands. (W. W.)
E. Conversation
a. anastrophe¯ = an-as-trof-ay' From Strong’s G390; behavior: - conversation. Total KJV occurrences: 13
b. anastrophe¯ Thayer Definition: 1) manner of life, conduct, behavior, deportment Part of Speech: noun feminine A Related Word by Thayer’s/Strong’s Number: from G390
F. Women – Silence 1 Cor 14:34-37 34 Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church. 36 What? came the word of God out from you? or came it unto you only? 37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
G. Silence
a. Silence in 1 Cor. 14 sigao¯ -- see-gah'-o From G4602; to keep silent (transitive or intransitive): - keep close (secret, silence), hold peace. Total KJV occurrences: 9
b. Silence = he¯suchia -- hay-soo-khee'-ah Feminine of Strong’s G2272; (as noun) stillness, that is, desistance from bustle or language: - quietness, silence. Total KJV occurrences: 4
c. Silence = he¯suchia Thayer Definition:
i. 1) quietness
1. a) description of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others
ii. 2) silence
d. Definition of silence is the same in 1 Timothy and 1 Corinthians
H. the words indicate that St. Paul is dwelling on the position of women in the public meetings of the Church. For them to appear as teachers there would be an usurpation. (Popular NT)
I. Let every woman receive instruction in religious matters from the men in silence, in your public assemblies; with all subjection — With becoming submission to the other sex, neither teaching nor asking questions there. I suffer not a woman to teach — Namely, publicly; nor to usurp authority over the man — Which she might seem to do if she officiated under the character of a public teacher. The word a??e?te??, here used, signifies both to have, and to exercise authority over another. In this passage it is properly translated usurp authority; because, when a woman pretends to exercise authority over a man, she arrogates a power which does not belong to her.
(Joseph Benson)
J. There are certain things that I wish Paul had not written. Paul is, notice, prohibiting the woman to teach or to usurp authority over the man, and that would be in spiritual things and in spiritual issues. Yet in writing to Titus, Paul said let the older women teach the younger women. There is a place of teaching for women, the teaching of the younger women: how to love their husbands, how to keep their homes and to talk in godliness and righteousness. And my wife has taken that as her calling here at Calvary to teach the younger women. Having raised now the family and being freed from the obligation of having the children at home, she’s now free to share with the younger women those secrets that she has learned in walking with God and seeking to raise a godly family. Paul mentions to Timothy how he have been taught in the Scriptures by his mother and his grandmother. And so the teaching of the children was largely the responsibility of the mothers. The only thing that is prohibited here is the teaching of men and usurping authority over them in spiritual things. That’s the only thing that was being prohibited here by Paul. He is not prohibiting a woman sharing with men. Paul in writing to the Corinthians mentions the women praying or prophesying in a public assembly and he doesn’t come down on them for that. He doesn’t say that that’s prohibited. And "he that prophesies speaks to the church for edification, for comfort, for exhortation" (1Co_14:3), and I see these as areas where women can minister effectively. In fact, I think that they really are most of them tremendous exhorters, especially if they’ve been married. We had one little woman in Huntington Beach who had a marvelous gift of exhortation. A little grandmotherly woman, but she could stand up and say, Now you know, life isn’t always easy. We face a lot of trials but the Lord is on the throne. And so often we forget that God is on the throne and we must remember that. And she could just start exhorting, and man, you’d feel like going out and conquering the world. You know, I’m not afraid of anything. God is on my side. God is ruling. And she had a beautiful gift of exhortation. Just the area of teaching or usurping authority over the man is the only thing that Paul comes against here. And so let’s be careful not to broaden out from what Paul has said. Now Paul isn’t talking about a local cultural situation because he goes back to the beginning and he said, Adam was first formed, and then Eve (1Ti_2:13). The man was made first than the woman. And Adam was not deceived, but the woman being deceived was the one that was deceived.
K. In two areas God has ordained that men should be in leadership: 1. The Family 2. The Church (David Guzik)
L. In my own pastoral experience, I have benefitted greatly from the encouragement and counsel of godly women; but I have tried not to let them usurp authority in the church. In fact, the godly women I have known have no desire to “run” things in the church. (Warren Wiersbe)
M. Rev. 8:1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. (Same as 1 Cor. 14 as in Rev. 8.)
N. Culture vs. Command of Sexes; Different Views (Mike Mazzalongo)
a. Conservative View– women only sit and quietly learn; they never speak
b. Mainline View – women help by perhaps prepare for communion; they speak in Bible class to share ideas; never teach
c. Progressive View – women pass the communion tray; they lead prayer; serve as deaconesses.
d. Liberal View – women and men teach, preach, pray, serve as elders, etc.
O. In v. 12 Paul defines what he meant in v. 11.
I Tim 2:12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
2:12 I do not allow a woman to teach or exercise authority over a man, but to remain quiet [in the congregation].
A. “Teach” = didasko “to be a teacher;” the office of a teacher. By using the present infinitive rather that the aorist infinitive, Paul does not forbid women to teach under appropriate conditions and circumstances, but not to fulfill the office and role as a pastor or teacher in the life of the church. (C. M.)
B. Women are permitted to teach: (C. M.)
a. Older women are to teach the younger.
Titus 2:3-5 The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4 That they may teach the young women to be sober, to love their husbands, to love their children, 5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
b. Timothy was taught by his mother and grandmother. 2 Tim 1:5; 3:15
c. There is nothing wrong with a woman instructing a man in private. Such as Acts 18
d. Acts 18:24-26 24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
e. But a woman should not try to take the place of the man.
C. Ephesians 5:21-25 21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
a. Submitting = hupotasso¯ -- hoop-ot-as'-so From Strong’s G5259 and G5021; to subordinate; reflexively to obey: - be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.
Total KJV occurrences: 40
b. Submitting = hupotasso¯ Thayer Definition:
1) to arrange under, to subordinate
2) to subject, put in subjection
3) to subject one’s self, obey
4) to submit to one’s control
5) to yield to one’s admonition or advice
6) to obey, be subject
A Related Word by Thayer’s/Strong’s Number: from G5259 and G5021
D. Women in the Bible: (Chuck Missler)
a. In the OT we see Deborah, Ruth, Queen Esther, and others (Although Deborah declined to lead the military campaign against the Canaanites, deferring to Barak.)
b. Women had a low place in the Roman society, but the Gospel changed all that. Jesus first revealed His messiahship to a woman. John 4:25-26
c. Only a woman recognized His announcement of His forthcoming death. John 12:7; Matt. 16:21-22
d. Women were at the cross.
e. They were the first to herald the news of the resurrection.
E. Women, slaves, and children were classed together during these times. A strict Rabbi would never greet a woman on the street, not even his own wife or daughter or mother or sister. (William Barclay) [Women were usually not afforded the luxury of an education.]
F. Ephesians 3:28 “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Savior; all are admitted to the same privileges as children of God. The word "Greek" here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks" - the Greeks being the foreign nation best known to them. (Barnes)
G. Finis Jennings Dake – Women should not dictate to men, but exercise their rights to teach, prophesy (or preach), pray, and do other things under the authority of men.
H. 8 reasons for women preachers: (Dake Annotated Bible pg. 149)
1. In the Gospels we read of several women messengers who proclaimed “good news" (Mt,
8:1-10: Lk, 24:9- 11: Jn, 4:28-30; 20:16-18)
2. In Acts 2:14-21; Joel 2:28-31 God predicted and promised that He Himself would pour out His Spirit upon women and they would prophesy. To prophesy means to "speak to men to edification, exhortation, and comfort" (1 Cor. 14:3). "He that prophesyeth edifieth the church" (1 Cor. 14:4). Prophesying is for the church and general public (1 Cor. 12:1-31; 14:1-6, 12, 24-26, 29-33)
3. In Acts 21:8-9, it is clear that Philip's four daughters were prophetesses, that is, they were evangelists like their father. This is in perfect accord with Joel 2:28-29 which was fulfilled in the early church (Acts 2:16), and with Acts 2:17-18 which will be fulfilled in the last days
4. In Romans 16 we have record of a number of women servants of the Lord in various churches. Phebe (v 1-2), Priscilla (v 3-5), Mary, Tryphena, Tryphosa, Persis, and Julia (v 6-15) are mentioned as laborers in the Lord
5. In Phil, 4:2 Euodias and Syntyche are mentioned as being leaders of the church at Philippi
6. Corinthian women prophesied and prayed in church (1 Cor. 11:4-5), so the scripture in 1 Cor. 14:34-35 that is used to condemn women preachers does not refer to preaching but to disturbance in church services—asking or talking out to their husbands in church, as stated in 1 Cor. 14:35. Even so with 1 Tim. 2:11-15, Paul is not condemning women preachers as long as they keep their place and do not "usurp authority over the man." Both men and women at Corinth were permitted to pray and prophesy, but were regulated by fixed laws in doing so (1 Cor. 14:24-32
7. In 1 Cor. 12 Paul compares the church to a human body and mention nine gifts of the Spirit, including the gift of prophecy, for all the members of the body of Christ, men and women.
8. Women were used of God in Old Testament days as prophetesses (Exodus 15:20; Judges 4:4; 2
Kings 22:14; 2 Chron. 34:22; Neh. 6:14; Isaiah 8:3; Luke 1:39-56; Luke 2:36). The law made
provision for women to make sacrifices, attend feasts, and make vows (Deut. 12:11-18; Leviticus
27). God has used a rod (Exodus 4:2,17); donkey (Num. 22:28); ram's horn (Josh 6:5); ox goad,
nail, barley cake, pitchers, jawbone, millstone (Judges 3:31; Judges 4:21; Judges 7:13,20; Judges
9:53; Judges 15:15-19); mantle (2 Kings 2:8); ditches (2 Kings 3:16); empty vessels (2 Kings 4:3);
cruise of oil, ravens (1 Kings 17:4,16); worm, wind, fish, goard (Jonah 1:4,17; Jonah 4:6-7); cock
(Mark 14:72); and many other weak things to confound the might (1 Cor. 1:18-21). Is it not
possible then that he can use a woman?"
I Tim 2:13 For Adam was first formed, then Eve.
2:13 For Adam was formed first [by God from the earth], then Eve;
A. Argument for silence and subjecting in creation. Adam was formed first. All apostles were men. Rom. 16:7 Salute Andronicus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. Most believe that Junia was a man. If a woman, she was not an apostle, just known of the apostles. (David Guzik)
Most prophets were men. All kings, with one exception, are men.
B. The woman was made for a helpmate to the man. She was made for him.
C. For Adam was first formed,.... Immediately by God, out of the dust of the earth; and the breath of life was breathed into him, and he became a living soul; thus wonderfully and fearfully was he made; after this he was put into the garden of Eden, to dress it, and all creatures were brought to him, to give them names; and still an help meet or a companion was not found for him. All this while Eve was not as yet formed, but after this, then Eve. She was formed out of him, was made out of one of his ribs; and was formed for him, for his use, service, help and comfort; and here lies the strength of the apostle's reason, why the woman should be in subjection to the man; not so much because he was made before her; for so were the beasts of the field before Adam; and yet this gave them no superiority to him; but because she was made out of him, and made for him, see 1Co_11:8. So that the woman's subjection to the man is according to the laws of nature and creation; and was antecedent to the fall; and would have been, if that had never been; though that brought her into a lower, and meaner, and more depressed estate; which the apostle next mentions. The words may be rendered, "the first Adam", or "Adam the first was formed, and then Eve". See 1Co_15:45.
D. Gal. 3:38 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Some use this scripture to cancel out the other verses about men. In this verse, it was only considering the fairness of salvation for everyone. Males are wired by God to receive instruction from males. (David Guzik’s opinion)
I Tim 2:14 And Adam was not deceived, but the woman being deceived was in the transgression.
I Tim 2:15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
2:14 and it was not Adam who was deceived, but the woman who was led astray and fell into sin.
2:15 But women will be preserved (saved) through [the pain and dangers of] the bearing of children if they continue in faith and love and holiness with self-control and discretion.
A. Adam was not deceived — The serpent did not attempt to deceive Adam. But he attacked the woman, knowing her to be the weaker of the two. Hence Eve, in extenuation of her fault, pleaded, The serpent beguiled me, and I did eat, Gen_3:13. And Eve did not deceive Adam, but persuaded him; for he said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Gen_3:12; insinuating that, as the woman had been given him for a companion and help, he had eaten of the tree from affection to her, which is also intimated Gen_3:17, in God’s words to him, Thou hast hearkened unto the voice of thy wife. “In this view of the matter, the fall of the first man stands as a warning to his posterity to beware of the pernicious influence which the love of women, carried to excess, may have upon them to lead them into sin.” The preceding verse showed why a woman should not usurp authority over the man: this shows why she ought not to teach. She is more easily deceived, and more easily deceives. Let it be observed here, however, that the apostle’s doctrine concerning the inferiority of the woman to the man, in point of understanding, is to be interpreted of the sex in general, and not of every individual; it being well known that some women, in understanding, are superior to most men. The woman being deceived, was first in the transgression — And prevailed upon Adam, by her solicitations, to transgress also. “The behavior of Eve, who may be supposed to have been created by God with as high a degree of understanding as any of her daughters ever possessed, ought to be remembered by them all, as a proof of their natural weakness, and as a warning to them to be on their guard against temptation. Perhaps also the apostle mentioned Eve’s transgression on this occasion, because the subjection of women to their husbands was increased at the fall on account of Eve’s transgression, Gen_3:16.” — Macknight. (Joseph Benson)
B. David Guzik: saved by the childbirth of Jesus Christ. The question is, did the Holy Ghost, by Paul, mean to throw the whole blame upon the woman, being deceived; when it is said, Adam was not deceived? I confess I dare not speak decidedly upon it. But yet, I rather think, the man was the greater transgressor of the two. The Woman was deceived by the subtlety of the Serpent. But Adam was not deceived, the Holy Ghost saith. And, as he sinned against light and knowledge; and chose to be involved with his wife in the ruin, rather than obey God; it should seem, that he was the most daring sinner. But, be this as it may, the sweet conclusion of promise, with which the Chapter ends, comes in to the relief of both, in a very gracious manner. She shall be saved in child-bearing; that is, not an absolute promise, that women of faith, and in the love of God, shall all be carried through the hour of nature’s extremity, in the bearing of children; notwithstanding the sentence on the first woman, in the garden, for her transgression, that in sorrow she should bring forth children: Gen_3:16. for well we know, many a gracious woman hath died in that season. But the promise seems to be of a spiritual nature. And the child-bearing here spoken of, is of Eve’s seed, even Christ. In the child-bearing of Him, shall she (and all of faith in Christ like her) be saved, notwithstanding the original, and actual transgressions, of herself, and all her children. This appears to me to be the meaning of the passage. Eve herself, personally considered, could have no other interest in the promise, than in this, or somewhat a similar spiritual sense, since she herself had been dead for ages before this promise was given. (Robert Hawker)
C. “Saved” = sozo: “to rescue; preserve safe and unharmed; to heal; deliver from.” It appears frequently in the NT without reference to spiritual salvation. (C. M.)
D. Chuck Missler holds that the primary ministry of women is the home and the family. Women are far from being second class citizens because they have the primary responsibility for rearing godly children.
E. Genesis 3:16 “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” “desire” tesh-oo-kaw' From H7783 in the original sense of stretching out after; a
longing: - desire. Total KJV occurrences: 3
F. Again, in context, this order is only in the church and in marriage.
G. The fall of Eve was she moved into the position of being a leader, when she should have been a follower of Adam. (Alistair Begg)
