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Bible Commentaries
1 Timothy 2

Garner-Howes Baptist CommentaryGarner-Howes

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Verse 1


1) "I exhort therefore, that, first of all," (parakalo oun proton panton) The first special injunction after his first charge or commission to Timothy regarding unsound doctrine was regarding "prayer for all men," from emperors to paupers.

a) "Supplications" (deeseis) "petitions"; seem to refer to supplications in hours of special crisis.

b) "Prayers" (proseuchas) Paul’s object seems to have been to teach that public prayer should be made for every kind of human need, Ephesians 6:18; Philippians 4:6.

c) "Intercessions" (enteukseis) "Prayers to God on behalf of others," as Abraham’s prayer for Sodom and Gomorrha, Genesis 18:23-33.

d) "And giving of thanks" (eucharistias) Every kind of prayer should be accompanied by thanksgiving, Colossians 4:2; 1 Thessalonians 5:17-18.

2) "Be made for all men" (poieisthai huper panton anthropon) "is to be made on behalf of all men." Intercessory prayer in behalf of others blesses both the one praying and the object of the intercessory prayer, Romans 1:14-16; Romans 9:1-4; Romans 10:1-3.

Verse 2

1) "For kings, and for all that are in authority" (huper basileon kai panton ton huperoche onton) All publicly elected and appointed civil rulers are to be objects of each Christian and the church’s prayers. Romans 13:1; 1 Peter 2:13-17; Numbers 15:18-19; Exodus 32:11-14; 2 Chronicles 30:18-20.

2) "That they may lead a quiet and peaceable life" (hina eremon kai eseuchion bion diagomen) "in order that a tranquil and quiet life we may lead;" both inward and outward tranquillity or peace are goals and objectives as one passes through this life. These may be had through prayers, not for self alone, but for inclusive intercession for all men, Titus 3:1-3.

3) "In all godliness and honesty," (en pase eusebia kai semnoteti) "In all piety and gravity (or symphony)," with as much earnestness and sincerity as is possible, reflected in a life of honesty that compels genuine respect, Titus 2:7.


I cannot tell why there should come to me A thought of someone miles and miles away, In swift insistence on the memory, Unless a need there be that I should pray.

Too hurried oft are we to spare the thought For days together, of some friends away; Perhaps God does it for us, and we ought To read His signal as a call to pray. Perhaps, just then, my friend has fiercer fight, And more appalling weaknesses, and decay Of courage, darkness, some lost sense of right And so, in case he needs my prayer, I pray.

Friend, do the same for me. If I intrude Unasked upon you, on some crowded day, Give me a moment’s prayer as interlude; Be very sure I need it, therefore pray.

-Marianne Farninghary

Verse 3

1) "For this is good and acceptable" (touto kalon kai apodekton) "This is (outwardly) good and acceptable," meaning fitting and proper, as becomes one who “renders to Caesar the things that are Caesar’s and to God the things that are God’s," Matthew 22:21.

2) "In the sight of God our Saviour" (enopion tou soteros hemon theou) "Before or in the face of our Savior (the Savior of us) God." God is the originator of our salvation - God the Father, Titus 2:11; God the Father thought it; God the Holy Spirit taught it; and God the Son wrought it! Jonah 2:9; John 3:16; John 16:8-11.

Verse 4

1) "Who will have all men to be saved" (hos pantas anthropous thelei sothenai) "Who has an high holy will that all men be saved." If our Lord willed all men to be saved, should not His children will the same? And if so, pray for it? Luke 10:2; John 4:35; Romans 9:1-3; Romans 10:1-4; Ezekiel 33:11; Luke 3:34; 2 Timothy 1:9.

2) "And to come unto the knowledge of the truth." (kai eis epignosin aletheias eithein) "And into a full knowledge of truth to come." 2 Peter 3:9. The term truth means "practical, saving truth," the Word of God concerning the sin and salvation, Proverbs 1:21-23; John 8:32; John 8:36; John 17:3. The meaning of this verse is that God sincerely wills and has provided for the eternal salvation of every men on earth and desires that each saved person help make this known to every needy soul possible. Nothing but the obstinacy, enmity, and rebellion of a sinner against God’s call and will ultimately damns any soul in hell. Yet, the responsibility to bear this story of truth is left to the church and the children of God, as the Holy Spirit leads, guides, and convicts.


Most of the calamities of life are caused by simple neglect. By neglect of education children grow up in ignorance: by neglect a farm grows up to weeds and briars; by neglect a house goes to decay; by neglect of sowing a man will have no harvest; by neglect of reaping, the harvest will rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to --and why may it not be so with the concerns of the soul?

Verse 5

1) "For there is one God," (eis gar theos eis) "Because there is one God" - one (soteros) Savior-God, in contrast with "gods many and lords many," among heathen deities, as expressed in Ephesians 4:4-6; 1 Corinthians 8:6.

2) "And one mediator between God and men," (kai mesites theou kai anthropon) "Even one mediator of God and men" - one go-between, one arbitrator - one Godhead stands over against one humanity. The two (Godhead and humanity) the Infinite and finite are linked by the linking-God, the man Christ Jesus. .

3) "The man Christ Jesus;" (anthropos christos iesous) "Even the man, Christ Jesus," Romans 5:15; Galatians 3:20. Jesus Christ came to link the offended God and offending man by means of His reconciling death, burial, and resurrection, Colossians 1:14-22; Romans 5:10-11; 2 Corinthians 5:18-20; Ephesians 2:16-18.

Verse 6

1) "Who gave himself a ransom for all," (ho dous heauton antilutron huper panton) "The one having given himself a ransom on behalf of all." The term "himself" was the price of redemption. The term "ransom" indicates a payment price required for the redemption of a slave out of the slave market, to set him free. 1 Corinthians 6:20; 1 Peter 1:18-19; John 1:29; Titus 2:14. His vicarious death was voluntary, John 10:18; Mark 10:45.

2) "To be testified in due time." (to marturion kairois idios) "The testimony in its own season." The coming, ministry, death. resurrection, and ascension of Jesus Christ was in "due time," on God’s purposed schedule. We also expect His coming and judgment and reign to be in "due time," according to the season or period of His schedule, neither early, nor late, 2 Thessalonians 1:10; Galatians 6:9. Each child of God who labors on faithfully, who faints not, shall be rewarded in "due time," or at God’s appointed season for His reward-reaping. 1 Corinthians 3:13-15; 2 Corinthians 5:10-11; 1 Corinthians 15:58; Romans 16:25-27.

Verse 7

1) "Whereunto I am ordained" (eis ho etethen ego) "With reference to or (regarding ) which, I was appointed, put, placed, or set in order," Galatians 1:11-18; 1 Timothy 1:12.

2) "A preacher, and an apostle" (keruks kai apostolos) "An herald and an apostle." The term "herald" means preacher and the term "apostle" denoted a preacher sent on a mission to proclaim a certain message, as an ambassador, 2 Corinthians 5:20-21.

3) "(I speak the truth in Christ, and lie not;)" (aletheian lego, ou pseudomai) "I speak truth, I lie not of my own accord." The term "truth" denotes the Word of God, as in John 8:32; John 8:36; John 17:3. Regarding this truth Paul did not falsify as false apostles did, 2 Corinthians 11:13-15.

4) "A teacher of the Gentiles" (didaskalos ethnon) "A teacher of heathens, races, peoples or nations." Paul was thus called and sent as a 1) teacher, 2) preacher, and 3) apostle to the plurality of heathen peoples of differing tongues, races, and nations or organized governments, Acts 9:15-16; Acts 26:15-20; Romans 1:5; Romans 11:13.

5) "In faith and verity." (en pistei kai aletheia) "in faith and truth. ”Being -and walking in faith and in truth, as an apostle, Paul fought a good fight, guarded the faith, finished his course, in due time; So may we. 2 Timothy 4:7-8; Hebrews 12:1-3.

Verse 8

1) "I will therefore that men pray every where," (boulomai oun proseuchesthai tous andras en panti topo) "I express my wish therefore that men (mature males) pray in every locality." The term "boulomai" expresses a practical direction from Paul without the divine force of "thelo." Rather than exclude women from any audible public prayer, this seems to be a practical injunction for men to offer public prayers in all localities their duties lead them; not merely in public worship, but also on sea or land or in the field, away from home.

2) "Lifting up holy hands," (epairontas hosious cheiras) "Lifting up holy hands." This uplifting of hands in prayer was an ancient custom of acknowledging "God on High, " 1 Kings 8:22; Isaiah 1:15; Psalms 28:2. These hands must be holy hands to be hands of availing and answered prayer. James 4:8; James 5:16.

3) "Without wrath and doubting." (choris orges kai dialogismou) "Apart from wrath and doubting." This indicates two negative conditions for answered prayer; -1) freedom from irritation or an old grudge toward a fellowman, and -2) confidence toward God. Matthew 6:14-15; Mark 11:25; James 1:6; Luke 12:29; 1 John 5:14.

Verse 9

1) "In like manner also," (hosautos) "Similarly" as men in every (topos) locality, on land or sea, at home or abroad, among friends or enemies, are to show their faith with holy. hands and prayer to God on high, not merely in public church worship.

2) "That women adorn themselves in modest apparel" (gunaikas en katastole kosmic kesmein heautas) Paul expressed a personal will of practical nature that “women adorn themselves in clothing orderly in appearance, becoming for the occasion." This wish was for the good of the women’s Christian influence in church or daily life, 1 Corinthians 9:22-27.

3) "With shamefacedness and sobriety" (meta aidous kai sophrosunes) "With modesty and sobriety," as opposed to the view of dress for "flare, seduction, and sexual excitement." As men were in every locality, geographical place, to display holiness of life and pray openly, without shame, so should women dress and conduct themselves.

4) "Not with braided hair" (me en plegmasin) "not with plaiting (of hair) or excitement of its arrangement," or not with spotlight on their appearance or special “hairdo," to arouse the sex interest of men. See 1 Peter 3:1-6.

5) "Or gold, or pearls, or costly array;" (kai chrusio e margaritais e himatismo polutelei) "and gold or pearls or costly (very expensive) raiment or garments." Such dress emphasis is offensive to God in one’s daily conduct, Read Isaiah 3:16-26.

Verse 10

1) "But (which becometh women professing godliness)" (alla ho prepei gunaiksin epangelomenais theosebeian) "But what suits (is becoming) women actively professing reverence," or witnessing that they are followers of God. Women are thus admonished to dress in appropriate manner, at all times, not just in church worship.

2) "With good works," (di’ ergon agathon) "By means of or through good works," modest and appropriate dress is therefore a Christian obligation on the part of every woman who does good works of piety and charity to secure God’s sanction and "well done," Matthew 25:21; Matthew 25:23.

Verse 11

1) "Let the woman learn in silence" (gune en esuchia manthaneto) "Let a woman learn in silence or quietness." The issue of "how quiet and how silent?" A woman must be in learning, even in the house of the Lord, has never been settled. May she ask any question, state a problem, or ask for clarification of any matter of doctrinal or moral nature in teaching in the church? Or does this learning in quietness simply mean without being contentious or belligerent? Perhaps the latter is right.

2) "With all subjection" (en pase hupotage) "In all subjection." The woman is to learn in modest quietness, respecting the authority of the instructor, as the woman is in order of family government to be subject to her own husband and he is to rule over her. This does not, however, mean that she is to be a cowed slave, unspeaking, remaining dumb all her life, nor does Paul infer that the woman can never speak or ask any question in a teaching and learning session in the church. Genesis 3:16; Ephesians 5:22; Colossians 3:18; Titus 2:5.


Women are the poetry of the world in the same sense as the stars are the poetry of heaven. Clear, light-giving, harmonious, they are the terrestrial planets that rule the destinies of mankind.

Verse 12

1) "But I suffer not a woman" (de gunaike ouk epitrepo) "Indeed I do not permit a woman," Paul used the men of the churches primarily as teachers in public. This was his will and judgment, though no divine law was given to govern such, 1 Timothy 2:8. Her teaching is directed, Titus 2:3-5.

2) "To teach, nor to usurp authority over the man" (didaskein oude authentein andros) "To teach, nor indeed to exercise authority of (over) a man." This refers to public teaching or teaching in any capacity that would usurp authority of (over) or generally given over to man, in the sense that he is God’s first rank or order of humanity.

3) "But to be in silence." (all’ einai en esuchia) "But to be in quietness.” Adam’s better judgment was influenced by his wife, to his own fall, Genesis 3:17. Hence the wife, in matters of teaching judgment, is instructed to be in quietness, not boisterous, contentious for a point.

Verse 13

1) "For Adam was first formed," (adam gar protos eplathe) "First in order or rank," as head of the family, home, Genesis 3:16; Genesis 1:26-28; Genesis 2:18-24.

2) "Then Eve." (eita eve) (was formed) "then Eve," in succeeding order or rank or subjection to Adam as an help mate, Genesis 2:18; Genesis 2:21-23.

Verse 14

1) "And Adam was not deceived" (kai adam ouk epathethe) Adam, God’s first order or rank of creation, in His own image and according to His likeness, (with a free volition) sinned without being deceived. He deliberately and knowingly transgressed God’s law influenced by Eve, Genesis 3:16.

2) "But the woman being deceived" (he de gune eksapatetheisa)-Yet the woman g deceived," though the woman was deceived she was without excuse, for the Law of God was plain, Genesis 3:6; Genesis 3:13; Genesis 3:16.

3) "Was in the transgression" (en parabasei gegonen) "in the transgression has become." In the stream of polluted rebellion and enmity against God, the woman-order of creation, too, has come down.

Verse 15

1) "Notwithstanding she shall be saved in childbearing" (sothesetai de dia tes teknogonias) "Yet she will be saved through the (her) childbearing." Just as man’s continuing penalty for sin in the flesh is to earn bread by the "sweat of the face," woman’s continuing penalty of inherent sin is to bear children, to conceive in sorrow. Each finds life’s purpose - the salvation of life -though these channels, even the saved, Philippians 2:12.

2) "If they continue" (ean meinosin) "If they remain, or abide, the husband and wife remain or abide in their duties to a) God, b) society, and c) each other; Genesis 3:15-19.

a) "In faith" (en pistei) In faith toward God, each other, and their call to labor in the world.

b) "And charity" (kai agape) “and love" in love toward God each other, and society.

c) "And hoIiness" (kai hagiasmo) "And sanctification," and sanctification in marital relations. The two are to find their greatest salvation in life in fidelity to each other ’til death, Ephesians 5:31.

d) "With sobriety" (meta sophrosunes) With sobriety or seriousness like purpose of husband and wife relations are to be pursued until their bond of marriage is broken in death. This is the primary will of God, Genesis 2:24.

The common sense view in scriptural text is that childbearing and rearing, as an acknowledged penalty of sin on all women of Adam’s race, rather than directing and administering public affairs, is woman’s primary function, duty, privilege, and dignity. In bearing children, rearing them, guiding the home, and caring for her husband the woman works out her salvation of life. This life is to be done in modesty and quietness, not in absolute dumbness toward her husband or in the church.

Bibliographical Information
Garner, Albert & Howes, J.C. "Commentary on 1 Timothy 2". Garner-Howes Baptist Commentary. https://studylight.org/commentaries/eng/ghb/1-timothy-2.html. 1985.
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