I Timothy Chapter 2

Vs. 1-4… "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; Who will have all men to be saved, and to come unto the knowledge of the truth.”

There is one class of men which Paul particularly singles out as subjects for our prayers. Why is this? He gives us the answer himself. ". . . that we may lead a quiet and peaceable life in all godliness and honesty.” In times of revolution and war the cause of Christ generally suffers, for men's minds are preoccupied and they have little time or inclination to listen to the gospel. In Paul's day almost all of those in authority were pagans and enemies of the gospel. Please note that verse one does not specifically state that we should pray for the salvation of lost rulers. The basic purpose of our prayers for them is that we might have peace and quiet, "for this is good and acceptable to God our Savior, who will have all men to be saved.” If even one of them is genuinely saved, or becomes God-fearing, think how much good will have been accomplished. But even if they remain wicked and godless, God can cause them to take such executive action as will assist the cause of Christ…"the king's heart is in the hand of the Lord, as the rivers of water: He turneth it whithersoever He will” (Prov. 21:1).

“Who will have all men to be saved, and to come unto the knowledge of the truth.” The word "will" in this verse does not refer to God's determinate purpose, but to His desire. The same thought is expressed negatively in II Pet. 3:9, where we are told that God is “not willing that any should perish.” Ezek. 33:11 God swears to this: "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” "If it is God's desire that all should be saved, can He not accomplish this? Can He not do what He wishes?" The simple answer is that God certainly does not always do what He wishes, and especially not where to do so would violate His own holy standards. He has no pleasure in the death of the wicked, but as a Judge He must do what is right. God does not always do what He wishes; He always does what is right.

Reformed theologians (Calvinists) believe in "limited atonement". They contend that the term "all men," refers only to the elect. But how can this be in the light of verse 1 & 2? Are we to pray for the elect alone? How do we know whom God has elected? If God merely meant to say in verses 4 and 6 that He desires the salvation of all kinds of men, and that Christ died for all kinds of men, could He not have said this? If the words "all" and "all men" in I Tim. 2:1-7 mean all kinds of men, would not God be saying that we should "give thanks ... for all kinds of men"? And if verse1 tells us to pray for all kinds of men, would not this have been followed with words like, "for kings and slaves, for sinners and saints, for the educated and the illiterate," etc.? But He does not say this. Rather He says, "Pray for kings and for all that are in authority.”

Vs. 5-7…"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.” Our Lord gave Himself "a ransom for all” had not been "testified” in ages past.

"Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities” (Acts 3:25-26). Up until this time the only way Gentiles could find salvation was through Israel, by taking hold of her covenants, circumcision and the sabbath (Isa. 56:6-7). But when Israel rejected even the resurrected and glorified Christ, and God cast her out along with the Gentiles, He raised up another apostle to proclaim the amazing truth that: ". . . God hath concluded them all (Israel and the Gentiles] in unbelief THAT HE MIGHT HAVE MERCY UPON ALL" (Rom. 11:32). This is why Paul says that this great truth was "testified in due time". Paul shows us that God has now assumed the role of a Savior (II Cor. 5:14-21).

“I speak the truth in Christ, and lie not; a teacher of the Gentiles in faith and verity”… Both Paul’s apostleship and message were heavenly in their origin (Gal. 1:11,12) and there were no Scripture passages he could point to in confirmation of his proclamation of "the mystery." Therefore he often speaks under oath, as it were, calling God, or Christ, to witness, both as to his ministry and his message.

Vs. 8-10… “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. [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.

Paul deals with the divine order of the sexes in their ministry for Christ:

“I will therefore that men pray every where”…Paul is clarifying that men can pray “everywhere” (public prayer)’; however women are going to be limited to personal prayer in the home. This restriction is too hard for many Christians today and the message of Paul is routinely ignored. Paul insists upon the subordination of the woman to the man.

“lifting up holy hands, without wrath and doubting…” Lifting up of the hands was a common attitude in prayer in Paul's day and in Old Testament times. But these hands should be "holy" and should not hide "wrath and doubting," (anger and suspicion). God said to Israel: “When ye spread forth your hands, I will hide Mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood” (Isa. 1:15).

“In like manner also”… Notice that he does not say that women should pray just like the men. These words show that he is comparing the responsibilities of the men with those of the women.

“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”… He says that women should adorn themselves with modest clothing “everywhere”.

Inattention to personal appearance, especially in women, is a poor testimony to the grace of God, and many a Christian woman has failed to exert an effective Christian influence on those about her because of sloppy or immodest dress. Paul, by divine inspiration, instructs Christian women on how to adorn themselves. First, they should wear "modest apparel." Immodesty in women is a factor in promoting immorality in men.

“with shamefacedness”… Are Christian women to go about looking ashamed? No! Shamefacedness means “a sense of shame for whatever is indecent”. Immodesty can manifest itself in two ways: 1. Dressing in a manner that is sexually revealing or provocative. 2. Dressing the body in a manner that emphasizes wealth, sophistication or absorption with self (look at me attitude).

Vs. 11-15... 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.”

1. Women should “learn in silence” (2:11a). This requirement that a woman should “learn in silence” is supported in 2:12b with, “be in silence”. Christian women are to be in silence; they are not told to be silent. While a woman is not forbidden to talk when Christians assemble together she is instructed to have a quiet spirit, settled down, be still, and uncontentious in the context of learning (being taught).

2. Women should learn in “all subjection” (2:11b). What is the difference between subjection and “all” subjection? The word “all” helps emphasize the degree of compliance. In the context of learning, women are to be in “all” submission. Within God’s family, women are to be known for their quiet, gentle, submissive demeanor when learning Scripture.

3. “I suffer not” (2:12a). “suffer not” is the same Greek word used in 1Cor. 14:34, where it is stated that women are not “allowed” to teach when the saints assemble. Paul appeals to the order of creation (Adam was created first, then Eve), as well as to the particulars of the Fall (Adam was not deceived, but Eve was) in Genesis 1 to support the prohibition. Using the creation order and “the Fall” as a basis for the restriction indicates that it is a timeless truth that cuts across all time and every culture.

4. Women are not “to teach” (2:12a). To “teach” is the normal verb used for the act of instructing. It was used of Jesus teaching in the synagogues and temple courts (Mt 4:23, 26:55), in the command given by Jesus to teach all nations (Mt 28:20), of the apostles in teaching after Pentecost (Acts 4:2), of Paul and Barnabas in teaching at Antioch (Acts 11:26), and of the teaching of one supernaturally gifted to be a teacher (Rom. 12:7). What is prohibited here in 1Tim. 2:12 is a woman assuming the role of a teacher in and to the body of Christ.

Notice also the parallel between 2:11a and 2:12a. That a woman is to “learn in silence” corresponds with the fact that she is not permitted to “teach”. Instead of teaching, women are to be learning. The two activities are opposite in nature. A woman who occupies a position of teaching the Bible to men is violating the very Scriptures that she is seeking to teach.

Having said that, I am not implying that men have nothing to learn from women. The issue in I Timothy is a woman taking on the ministry of doctrinal instructor, or Bible teacher, in the sense found in Mt 28:19-20, Acts 2:42 or Rom. 12:7. It is important to note that Paul does not have in view here ordinary, secular, school room teaching, where a woman may teach a whole classroom full of men. Rather, what is prohibited is a woman being a teacher of divine truth to men or the assembled church.

5. Women are not to have “authority over a man” (2:12b). The requirement for a woman to be in “all subjection” (2:11b) corresponds with the fact that she is not “to have authority over a man” (2:12b). Instead of exercising authority over men, women are to be in subjection.

Under grace, the only man a woman has to submit to is her own husband. Women in general do not have to submit to men in general. However, women do not have the authority to take positions of spiritual leadership over men.

6. A woman “must be in silence” (2:12b). Women have no “authority” from God to take on responsibilities required of men, especially teaching, leadership and decision making. In these areas they are to be in silence. A woman’s input, thoughts, feelings and ideas are to be expressed through her husband, not directly to the assembled church. To bypass her husband in these matters is to shame him: “And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church”. 1Cor.14:35. Godly men are never to trivialize the role and responsibility of women. Paul reminds us that, “Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God”. (1Cor. 11:11-12)

The silence is limited to speaking. The same Greek word translated “silence” (sigao) in 14:34 is also used with reference to the tongues speakers (14:28) and prophets (14:30). Each time sigao is used in 1Cor. 14, it is carefully qualified (limited in scope). So too with the women’s silence: women are to remain in silence with respect to teaching the assembled church. The context is clear about what is being regulated: situations where only one person is up teaching the whole church. The silence requirement would therefore not apply to congregational singing, testimonies, whispered comments not intended for the whole church, laughing, or playing an instrument.

Though men and women are equal in Christ (Gal. 3:28), they have some differing responsibilities of ministry. Submission absolutely does not mean inferiority. Christ himself exemplified this in his earthly existence (He submitted Himself to his earthly mother and father, Luke 2:51) and in his eternal existence (though equal to God the Father, Christ subjected himself to the Father, Philippians 2:5-11).

7. “Adam was formed first” (2:13). That Adam was created first indicates headship, priority, and order in the relationship between men and women. God easily could have created Adam and Eve simultaneously, but He did not. This creation order is the basis for the instruction that women not have the authority of a man. God has set boundaries beyond which we must not go. For a woman to teach or to assume the authority of a man is for her to desert her God-intended role.

8. “Adam was not the one deceived” (2:14a). Paul takes us back to the garden to consider these issues. Adam listened to his wife instead of instructing her. There was indecency and disorder in the garden which resulted in the fall. It was Eve who was “deceived” about the transgression, not Adam. He sinned knowingly. The facts are simply recited here as they occurred. Woman took the leadership; man submitted; disaster resulted.

Eve’s deception is the second reason cited as to why women are neither to teach nor to have authority of a man. Perhaps due to her mothering instinct, Eve was more trusting, more giving, less suspicious. In contrast, Adam sinned knowing full well that what he was about to do was wrong. So whereas both sinned in eating, each had a different perspective to the same temptation. Thus, men and women were created to be different not only physically but also in the roles they assume in society, family, and the body of Christ.

9. Women will be “saved through childbearing” (2:15). Since the forgiveness of sins comes only by grace through faith in the Lord Jesus, this cannot mean that forgiveness comes by giving birth! Taken in its immediate context, it refers to the area in which most women are to find their greatest ministry potential: the home. After all, a woman gave birth to the Messiah! But more specifically, Christian women will be “saved” from violating God’s purposeful order in creation (2:13) by concentrating on being godly mothers (compare Tit 2:3-5).

It is important to point out that the reasoning behind not permitting women to teach nor to have authority over or of men has nothing to do with a woman’s intelligence, spirituality, or public speaking ability. The female mind is equal to and in many cases superior to the male intellect.