1 Timothy

Corporate Prayer and Issues Arising from It. In describing life that properly emerges from the gospel, Paul first mentions prayer for the salvation of all people. This also leads to a discussion of godly living and appropriate behavior in corporate worship, particularly unity, modesty, and proper submission.

supplications, prayers, intercessions, and thanksgivings. Paul’s point is not to list all the ways to pray but to pile up various terms in reference to prayer for their cumulative impact. This is a call for all sorts of prayer for all sorts of people.

Kings and other authorities are mentioned as examples of the “all people” for whom Christians are to pray. The lifestyle encouraged here (peaceful, quiet, godly, dignified) corresponds to the goal of apostolic teaching in 1:5 and contrasts with the behavior of the false teachers. This sort of living commends the gospel, a theme that will recur throughout this letter (2:11; 3:7; 5:7, 14; 6:1) as well as in 2 Timothy and Titus.

God genuinely desires the salvation of all people (2Pt 3:9). Nevertheless, not all individuals will be saved (2Th 1:5-9). See note on 1Tm 4:10.

Evangelistic prayer for all people is rooted in the fact that God desires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God’s greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God’s greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God’s good will. Come to the knowledge of the truth highlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).

Although this verse emphasizes Jesus’s humanity, Paul also affirmed Jesus’s deity in this letter. He referred to Jesus’s special relationship with the Father (1:1-2; 6:13) who grants him the divine title Lord (1:2,12; 6:3,14). He implied Jesus’s heavenly existence before the incarnation (3:16) and said that Jesus’s saving of sinners (1:15) is a divine activity (4:10).

For. Verses 5–6 provide the theological basis for the preceding statement that God wants people to be saved. There is only one God, therefore this God seeks “all people” (v. 4; cf. Rom. 3:29–30; Gal. 3:20). Various people groups do not each have their own gods, though they may imagine they do; all must come to the one true God for salvation. This means that Jesus, God’s incarnate Son, Israel’s Messiah, is the one and only mediator, the only way to salvation (cf. Acts 4:12). Furthermore, this verse allows no place for intermediaries between people and Jesus, such as saints or human priests. See Overview of the Bible.

Ransom (Gk. antilytron) refers to purchasing someone’s release and describes a common Pauline and NT understanding of Christ’s work as redemptive (cf. Gal. 1:4; 2:20; Eph. 5:2; and related NT concepts of “redemption” [Luke 1:68; 2:38; 24:21; Titus 2:14; Heb. 9:12; 1 Pet. 1:18] and “ransom” [Matt. 20:28 par.; cf. Rev. 5:9]). This language also reflects Jesus’ words, “the Son of Man came … to give his life as a ransom [Gk. lytron] for many” (Mark 10:45). Since Jesus gave himself as this “ransom,” the idea of substitution (dying on behalf of sinners) is also included.

Paul defends his mission to the Gentiles on the basis of God’s desire that all be saved (cf. v. 4).

the men should … likewise also that women. Paul addresses particular concerns in regard to each gender. The issue for men is anger and for women it is modesty and proper submission. not with … gold or pearls or costly attire. Paul is not prohibiting the wearing of jewelry (see note on 1 Pet. 3:3–4); the principle is that women should not dress ostentatiously or seductively, but in a way that is proper. True doctrine produces good works (see note on 1 Tim. 1:5).

Then (or “therefore,” Gk. oun) resumes the call to prayer from v. 1. Lifting … hands is a typical posture for prayer in the Bible: see Ex. 9:29; 1 Kings 8:22; Ps. 28:2; 63:4; Isa. 1:15; Luke 24:50 (Jesus). By taking up the issues of 1 Tim. 2:8–15 immediately following vv. 1–7, Paul suggests that the way the church conducts itself in corporate worship (unity, modesty, proper submission) bears significantly on its effectiveness in world evangelization.

Paul sought to prohibit extravagant, expensive styles (recognized as immodest and seductive) accompanied by the wearer’s neglect of her own character.

With good works continues the stress on the proper result of true doctrine. See note on 1:5.

First Co 11:5 (see note) shows Paul did not prohibit women from praying or prophesying publicly; roles of teaching and authority are in view here. Paul was no sexist, but a champion of the equality of men and women before God (Gl 3:28)—a sharp contrast to the chauvinistic teaching of many of his contemporaries. Paul recognized that male-female equality did not require abolishing all role distinctions, which were defined by God in creation. The woman was created to be a helper for the man (Gn 2:18-25). Eve’s exercise of authority over Adam brought disaster, illustrating the dangers of upsetting the family’s divinely ordained leadership structure. Evidently the false teachers taught that male authority in church and home and the woman’s childbearing role were curses for sin, which Jesus’s atoning work had eradicated (Gn 3:16). Paul recognized that Eve’s curse involved oppressive male leadership and pain in childbearing, but male leadership and childbearing were part of God’s plan for pre-fall creation (Gn 1:27-28; 2:18). Paul therefore insisted Christian wives were “saved” (restored to their pre-fall state or perhaps rescued from surrounding cultural influences like those seen in v. 9) by submitting to their husband’s compassionate leadership and through bearing and raising children. This is one way these Ephesian women could “work out” their final salvation (Php 2:12).

Women are not to teach men in the church but are to submit and defer to male leadership (see notes on vv. 12, 13, 14).

I do not permit. Paul self-consciously writes with the authority of an apostle (e.g., 1 Thess. 4:1; 2 Thess. 3:6), rather than simply offering an opinion. This statement is given in the context of Paul’s apostolic instructions to the church for the ordering of church practice when the church is assembled together. In that context, two things are prohibited: (1) Women are not permitted to publicly teach Scripture and/or Christian doctrine to men in church (the context implies these topics), and (2) women are not permitted to exercise authority over men in church. (The reference for both “teaching” and “exercise authority” here is within the context of the assembled church.) Women teaching other women, and women teaching children, are not in view here, and both are encouraged elsewhere (on women teaching women, cf. Titus 2:4; on women teaching children, cf. 2 Tim. 1:5). Nor does this passage have in view the role of women in leadership situations outside the church (e.g., business or government). The presence of the word or (Gk. oude) between “to teach” and “to exercise authority” indicates that two different activities are in view, not a single activity of “authoritative teaching.” “Exercise authority” represents Greek authenteō, found only here in the NT. Over 80 examples of this word exist outside the NT, however, clearly establishing that the meaning is “exercise authority” (not “usurp authority” or “abuse authority,” etc., as sometimes has been argued). Since the role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church, this verse would also exclude women from serving in this office (cf. 1 Tim. 3:2). Thus when Paul calls for the women to be quiet, he means “quiet” with respect to the teaching responsibility that is limited in the assembled church. Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5). See also note on 1 Cor. 14:34–35.

For introduces the biblical basis for the prohibition of v. 12. Paul indicates that the prohibition is based on two grounds, the first being the order of creation (Adam was formed first), and the second being the deception of Eve (v. 14). “Formed” (Gk. plassō) is the same term that the Septuagint uses in Gen. 2:7, 8, which evidently refers to creation (cf. 1 Cor. 11:8–9). Paul’s argument indicates that gender roles in the church are not simply the result of the fall but are rooted in creation and therefore apply to all cultures at all times. The meaning of this passage, however, is widely contested today. Some interpreters argue that the prohibition of 1 Tim. 2:12 does not apply today because: (1) the reason for Paul’s command was that women were teaching false doctrine in Ephesus; or (2) Paul said this because women in that culture were not educated enough to teach; or (3) this was a temporary command for that culture only. But Paul’s appeal to the creation of Adam and Eve argues against those explanations. In addition, the only false teachers named in connection with Ephesus are men (1:19–20; 2 Tim. 2:17–18; cf. Acts 20:30), and no historical evidence exists of women teaching false doctrine in first-century Ephesus. Moreover, ancient inscriptions and literature speak of a number of well-educated women in that area of Asia Minor at that time (cf. also Luke 8:1–3; 10:38–41; John 11:21–27; Acts 18:2–3, 11, 18–19, 26; 2 Tim. 4:19). Finally, some have claimed that this passage only prohibits a “wife” from teaching or exercising authority over her “husband,” since the Greek words gynē and anēr (translated “woman” and “man” in 1 Tim. 2:12) can also mean “wife” and “husband” in certain contexts. Given the immediate context of vv. 8–9, however, the most likely meaning of the Greek words gynē and anēr here in vv. 11–14 would seem to be “woman” and “man” (rather than “wife” and “husband”).

Adam was not deceived, but the woman was. Paul’s second reason (cf. v. 13). Though Eve sinned first as a result of being deceived, Adam’s sin was conscious and willful, with devastating consequences for the whole human race (see Rom. 5:12).

This is a notoriously difficult-to-understand verse. Paul clearly does not believe people can be saved in the sense of earning justification through childbearing or any other means (e.g., Eph. 2:8–9). But the NT can also use the term “saved” (Gk. sōzō) in the sense of progressively coming to experience all the aspects of salvation. In that sense, “salvation” is ongoing (see note on Phil. 2:12–13). A similar view is that “saved” can be understood as referring especially to the endurance and perseverance in faith that is necessary for eternal salvation (cf. Matt. 10:22; 24:13; etc.). People are saved as they persevere (continue) in the faith to carry out the Lord’s calling in their life, one example being the unique role of women in childbearing. (The change from singular she to plural they is a literal rendering of the Gk. text.)