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Bible Commentaries
1 Timothy 2

Everett's Study Notes on the Holy ScripturesEverett's Study Notes

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Verses 1-7

The Purpose of Prayer - The first order and priority of the Church is prayer. In fact, Jesus Christ made a comment on its priority within the Church by saying, “My house shall be called of all nations the house of prayer.” (Matthew 21:13, Mark 11:17)

Since the theme of the first epistle of Timothy is the divine service and church order, we must interpret 1 Timothy 2:1-7 to teach that all church members are called to pray. This is the first calling within a new believer’s life, is the call to come together in prayer with fellow believers. I remember this desire to join in corporate prayer as a young believer. Thus, prayer is for all members in the church to become involved in and not just for some individuals. It is our initial calling on our journey to individual callings.

With this calling and responsibility God delegates authority to the Church. It is important to note that God would not have called a Church to pray for the leaders of its nation unless the Church had been given divine authority over this nation to determine the outcome of its leadership. For example, when the nation of Israel cried out for a king like the other nations around them in 1 Samuel 8:1-22, God yielded to their cry and told Samuel to anoint Saul as their first king. Thus, the nation’s prayer determined their leadership. When the children of Israel cried out in the midst of Egyptian bondage, God harkened unto their cry and raised up Moses as their deliverer and took them out from under the rule of Egyptian government.

In addition, corporate prayer touches the hearts and lives of every member of society, so that the Church becomes the instrument by which God changes a society and eventually a nation. Thus, prayer is the first priority of the Church, because without good government and a peaceful society, the Church would live under persecution and would have difficulty establishing further order in the society in which God placed it.

In addition, when this passage tells us that it is God’s will that all men be saved (1 Timothy 2:4), it implies that there is a way for the church to conduct itself so that all men under their influence can be saves. This procedure is laid out in this passage of Scripture in 1 Timothy 2:1-7, which is prayer (1 Timothy 2:1-6) and the preaching of the Gospel (1 Timothy 2:7). In other words, God has made a way for all men to be saved, and it is through this first order of prayer mixed with the preaching of the Gospel that Paul is giving to Timothy.

Paul Was a Man of Prayer - Paul would not have ask Timothy and other believers to make this the first priority if Paul had not done so himself in his personal life. He opens almost every one of his epistles with prayer as a priority in his relationship with them.

Romans 1:9, “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;”

Galatians 4:19, “My little children, of whom I travail in birth again until Christ be formed in you,”

Ephesians 1:15-16, “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers;”

Philippians 1:3-4, “I thank my God upon every remembrance of you, Always in every prayer of mine for you all making request with joy,”

Colossians 1:3, “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,”

1 Thessalonians 1:2, “We give thanks to God always for you all, making mention of you in our prayers;”

2 Thessalonians 1:3, “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;”

2 Timothy 1:3, “I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;”

Philemon 1:4, “I thank my God, making mention of thee always in my prayers,”

1 Timothy 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

1 Timothy 2:1 “I exhort therefore” What idea does Paul refer back to when he begins 1 Timothy 2:1 with “therefore”? He may be reading back to 1 Timothy 1:15 where he says that “Christ Jesus came into the world to save sinners; of whom I am chief.” Therefore, we are to pray for “all men.” Or, Paul may be reaching back to the verse where he commits to Timothy his charge, “This charge I commit unto thee, son Timothy,” (1 Timothy 1:18).

1 Timothy 2:1 “that, first of all” In 1 Timothy 2:1-8 Paul gives Timothy the first instruction on setting the church in order. This charge is concerning prayer, the vital union between God and man. This means that prayer is the priority of the church during its assembly.

1 Timothy 2:1 “supplications, prayers, intercessions, and giving of thanks, be made for all men” - Word Study on “supplications” Strong says the Greek word “supplications” “ deesis ” ( δέησις ) (G1162) means, “ a petition,” and i t comes from the verb ( δέομαι ) (G1189), which means, “ to beg (as binding oneself), i.e. petition:--beseech, pray (to), make request.” BDAG translates it as “an entreaty,” or “prayer,” being used “almost always, as in the LXX …exclusively addressed to God.” The Enhanced Strong says this word is used 19 times in the New Testament, being translated in the KJV as “prayer 12, supplication 6, request 1.”

Comments - Supplications are prayers with a need brought before God.

Word Study on “prayers” Strong says the Greek word “prayers “ proseuche ” ( προσευχή ) (G4335) means, “prayer (worship), an oratory (chapel),” and it comes from the verb ( προσεύχομαι ) (G4336), which means, “ to pray to God, i.e. supplicate, worship.” The Enhanced Strong says this word is used 37 times in the New Testament, being translated in the KJV as “prayer 36, pray earnestly + 3346 1.”

Word Study on “intercessions” Strong says the Greek word “intercessions” “enteuxis” ( ἔντευξις ) (G1783) means, “an interview, a supplication,” and it comes from the verb ( ἐντυγχάνω ) (G1793), which means, “to chance upon, to confer with, to entreat.” The Enhanced Strong says this word is used 2 times in the New Testament, being translated in the KJV as “intercession 1, prayer 1.”

Word Study on “giving of thanks” Strong says the Greek word “giving of thanks” “ eucharistia ” ( εὐχαριστία ) (G2169) means, “gratitude, grateful language (to God as an act of worship).” The Enhanced Strong says this word is used 15 times in the New Testament, being translated in the KJV as “thanksgiving 9, giving of thanks 3, thanks 2, thankfulness 1.”

1 Timothy 2:2 Comments - When we read 1 Timothy 2:1 listing four types of prayers, supplications, prayers, intercessions and giving of thanks, we tend to look for some relationship between them. My suggesting is to interpret them in progressive order of God working in the lives of an individual at different levels. In other words, begin by lifting up supplication for the souls of men. We then earnestly beseech the Lord for them with worship. We next intercede for their lives, with the Holy Spirit praying through us in tongues. We then see God working in their lives and we give thanks as they are saved and used by God.

1 Timothy 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.

1 Timothy 2:2 Comments - In 1 Timothy 2:2, we see how the church walks in the highest authority in the land, and under this divine authority are government leaders. This truth is seen when Jacob was brought before Pharaoh by his son Joseph. It was Jacob who blessed Pharaoh and not the other way around, for Jacob had the divine authority to do so (Genesis 47:7). In the same way, the Church has the divine authority to pray for and bless the leaders of its nation.

Genesis 47:7, “And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.”

Note the same thought in Jeremiah 29:7 regarding prayer for leadership.

Jeremiah 29:7, “And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.”

Note a parallel thought in Isaiah 32:17, which shows that when righteousness rules in the land, then, it has quietness and assurance.

Isaiah 32:17, “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.”

It is well known that when there is quietness and peace in a land, it is easier to spread the Gospel. In a land of trouble, turmoil, war and poverty, it is very difficult to travel and to freely spread the Good News of Jesus Christ (Proverbs 29:2).

Proverbs 29:2, “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.”

Anyone who has ever lived in a corrupted society, as I have lived in Africa for the last fifteen years, has experienced the aggravation and difficulties of performing otherwise simple business transactions under these circumstances. Corrupt officials block simple transactions in order to force a bribe out of individuals in society through fear and intimidation. When we have godly leadership in a country, or in a sector of its society, we find it a peaceful experience to conduct our daily affairs under their leadership. Thus, the underlying message of this passage in Timothy is the onward progression of the Gospel of Jesus Christ to transform society. When Christians take leadership roles, life is much easier for everyone.

1 Timothy 2:3 For this is good and acceptable in the sight of God our Saviour;

1 Timothy 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.

1 Timothy 2:4 Comments - 1 Timothy 2:4 declares God will for the salvation of mankind. We know that it is impossible to bring the Gospel to an entire nation or society when its leadership opposes righteousness. There is no way to transform a society without first transforming its leadership. Thus, we are to pray for a transformation in leadership, which Paul mentions in 1 Timothy 2:2, in order that “all men” in the society can have an opportunity to respond to the Gospel, which must have the liberty to be proclaimed without opposition.

1 Timothy 2:4 mentions a number of phases of mankind’s redemption. It first refers to God the Father’s foreknowledge of us, by which He first predestines for all men to be conformed to the image of His Son Jesus Christ. It then mentions man’s initial justification through faith in Jesus Christ. Finally, it mentions the first step in sanctification, which is indoctrination.

In April 1997 the Lord gave to me a dream in which He told me that there were two steps in the Christian life; there was conversion, and then discipleship. We see a reference to both phase of the Christian life in 1 Timothy 2:4. Once both steps are completed, it is difficult to re-convert someone out of an erroneous teaching and discipleship plan. He reminded me of how people in cults will do fanatical things, such as committing suicide with their leader. This is because such people have been through both conversion and discipleship. Then He quickened the words to me the phrase, “And many disciples followed their conversion.” Jesus had many who believed in Him (converts), but He had few disciples.

Why did Paul add the fact that it was God’s will for all men to be saved? One reason is the key word “will.” When praying a prayer of faith, it is necessary to know what God’s will is. So here the Lord has conveniently provided our bases of faith, i.e., His will, which is His eternal Word. Here we see that it is God's will for everyone to be saved. Therefore, we can pray for everyone.

We know that we can pray for all men to be saved because Jesus gave Himself as a ransom for all; that is, His blood was pure enough to be accepted by the Father in behalf of the sins of all humanity.

We must understand that this statement in 1 Timothy 2:4 serves as a general statement about God’s will for us to pray for all people; for we know that some people have been saved by the precious blood of Jesus and then willfully rejected His redemption (Hebrews 6:4-6; Hebrews 10:26-29).

Hebrews 6:4-6, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”

Hebrews 10:26-29, “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

In this case God commands us in 1 John 5:16 not to pray for such people.

1 John 5:16, “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.”

1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;

1 Timothy 2:5 Comments - In 1 Timothy 2:5 Paul emphasizes the humanity of Jesus Christ in the words “the man Jesus Christ”. Paul is referring to Jesus’ office as a mediator; because, when Jesus came on earth to represent the Father in John’s Gospel, we see Jesus as the Son of God in deity, but when Jesus stands before the Father to represent us, God sees His Son’s humanity.

It is interesting to note another instance when Stephen recognized Jesus Christ as the Son of man when He saw Him standing at the right hand of the Father. Perhaps Jesus was telling Stephen see that He too had suffered in His humanity, but was now glorified by the Father, and that Stephen, too, must suffer in order to be received up into eternal glory.

Acts 7:55-56, “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.”

1 Timothy 2:6 Who gave himself a ransom for all, to be testified in due time.

1 Timothy 2:6 “Who gave himself a ransom for all” Comments - A ransom is something that is given in exchange for another as the price of one’s redemption. The blood of Jesus Christ is precious and valuable enough to pay for the sins of all mankind. The tragedy is that many souls will refuse this payment and pay the penalty for their own sins by spending eternity in hell.

1 Timothy 2:6 “to be testified in due time” Comments The Greek literally reads, “in its own time” ( καιροῖς ἰδίοις ). In other words, the testimony of Jesus Christ, which is the proclamation of the Gospel, had its own appointed time in history make its presentation. Scholars often refer to this period of time as the dispensation of grace (John 1:17). God, who as foreknown all things, planned this period for redemptive history.

John 1:17, “For the law was given by Moses, but grace and truth came by Jesus Christ.”

1 Timothy 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.

1 Timothy 2:7 “Whereunto” The Greek text literally reads, “unto which” ( εἰς ὃ ). The relative pronoun ὅς is used in the neuter gender and corresponds to μυστήριον (neuter) rather than καιρός (masculine). Thus, Paul is saying that he has been ordained and appointed to these offices I order to deliver this testimony, which is the Gospel of Jesus Christ.

1 Timothy 2:7 “I am ordained a preacher, and an apostle… a teacher of the Gentiles” - Comments - In 1 Timothy 2:7 Paul lists the three callings and offices that he held as a minister of the Gospel of Jesus Christ, referring to his own callings as a preacher, an apostle and a teacher. Compare an almost identical verse in 2 Timothy 1:11, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.” It is possible that Paul’s callings as a preacher, apostle and teacher are listed in the order in which he received them, since the theme of the callings of the Church provides the structure of the epistle of 1 Timothy. However, Kenneth Hagin says that these offices are listed according to their priority in Paul’s life as a minister of the Gospel, saying, “Even though Paul was an apostle and a prophet, he considered himself first a preacher of the Gospel. In these cases where Paul mentions his ministry, he puts his preaching ministry first.” [94] This issue of priorities is illustrated in Acts 20:24, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Hagin illustrates the important of a minister of the Gospel of Jesus Christ keeping his priorities balanced by explaining that a prophet does not prophesy every time he stands behind a pulpit. He must wait until the Spirit gives him a word to speak. Otherwise, he should preach or teach until such a prophecy comes forth, so that he does not stray into error by making his own prophecies. Another danger is seen in Hagin’s illustration in his own life. There was a time when he was not obedient to the office of a prophet and spent most of his time teaching. He fell and broke his arm, then received a visitation from Jesus. The Lord explained that he must put the office of the prophet as his priority and then the office of a teacher. [95]

[94] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 93-94.

[95] Kenneth Hagin, The Ministry of a Prophet (Tulsa, Oklahoma: Faith Library Publications, c1968, 1983), 9-10.

“a preacher” Paul’s early years began by evangelizing the regions of Syria and Cilicia as a preacher of the Gospel of Jesus Christ (Galatians 1:21). A preacher is someone who proclaims the Gospel of Jesus Christ on a regular basis. Paul began as a preacher of the Gospel and was faithful. He refers to his preaching ministry in Galatians 2:1-2. Therefore, God later called him and anointed him in other areas, such as an apostle and a teacher.

Galatians 1:21, “Afterwards I came into the regions of Syria and Cilicia;”

Galatians 2:1-2, “Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.”

If one is sent by God, then he is sent to preach the Gospel, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Romans 10:15) God has ordained that it is the foolishness of preaching saves those who believe, “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” (1 Corinthians 1:21) Kenneth Hagin comments on 1 Timothy 1:11, “Notice Paul didn’t say, ‘I am first ordained an apostle. ’ No, Paul said first, ‘I am ordained a preacher, ’ because he was first and foremost a preacher of the good news. He was a sent one for the purpose of preaching and teaching the gospel.” [96]

[96] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 46, 175-181.

“and an apostle” After a number of years of preaching the Gospel in Syria and Cilicia, Acts 13:1-3 records how God set Paul and Barnabas apart as apostles to the Gentiles.

“a teacher” - Paul went often to the synagogues of Greek and Roman cities during his missionary journeys to reason with the Jews about the Word of God concerning Jesus, both before and after his calling as an apostle to the Gentiles (Acts 13:1-3). It is easy to see Paul standing in the office of a teacher during such dialogues. It is possible that Paul stood in the office of a teacher before an apostle, since Acts 13:1 lists Paul among the prophets and teachers in Antioch.

Acts 13:1, “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.”

“of the Gentiles” - In 1 Timothy 2:7 and 2 Timothy 1:11 Paul declares that he is a preacher, an apostle, and a teacher to the Gentiles. If we examine his upbringing, it is easy to see how God prepared Paul for this ministry to the Gentiles from the time he was born.

Paul the apostle was both a Roman citizen through his father and a Jew by his mother. He was born in Tarsus, the chief city of Cilicia, where Greek culture predominated. In this city was a great university, which Strabo, writing about A.D. 19, tells us was a school known for its enthusiasm for learning, especially in the area of philosophy. Strabo placed this university ahead of those at Athens and Alexandria in its zeal for learning ( Geography 14.5.13). [97]

[97] Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.” See The Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons, 1889), 57.

Paul’s claim to be a Roman citizen from Tarsus tells us that his family was one of wealth and standing. The fact that he was born in Tarsus, but brought up in the city of Jerusalem (Acts 22:3) implies that he did not reach university level before leaving Tarsus, although his early education took place in this Greco-Roman environment. Thus, he was strongly influenced by its teachings, and very familiar with the Greek’s deep dependence upon human reason. In his quest for education, he found himself seeking a meaning in life that went beyond his reasoning. Because of his Jewish heritage, he was later trained in the strictest of sect of the Jews, that of a Pharisee, and in this training, he sat under the most well-known Hebrew teacher of his day, a man called Gamaliel (Acts 22:3).

Acts 22:3, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”

It is from this upbringing that we see why Paul was a man of zeal and great achievement; for he was raised in an atmosphere of physical and mental achievement. However, in these two educational environments, he was yet to find a purpose in life. Yes, he came closer at the feet of Gamaliel than at the University of Tarsus, but it did not answer the most important question in life, “What is the meaning of life and why am I here?”

Paul could have easily reasoned with the greatest Greek minds to these Greek converts; for he says, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God…. And my speech and my preaching was not with enticing words of man's wisdom” (1 Corinthians 2:1; 1 Corinthians 2:4). We see Paul quoting from the Greek poet Aratus in Acts 17:28 while preaching in Athens, and from the Cretan prophet Epimenides in Titus 1:12, revealing that Paul was schooled to some degree in Greek rhetoric, philosophy, sophistry and literature. He had seen man’s wisdom at its best as he studied Greek philosophy; and he had seen man’s religion at its best as he studied under Gamaliel. It is this heritage that prepared Paul to become the apostle as well as a preacher and teacher of the Gospel of Jesus Christ to the Gentiles.

It is also important to comment on Paul’s wisdom in walking in these offices throughout the course of his ministerial career. His primary calling was as an apostle to the Gentiles, which he states in Romans 11:3, “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office.” In addition, he opens his New Testament epistles with this apostolic title. However, in his efforts to serve as an apostle, he developed an anointing in the office of a teacher. This anointing developed as he taught new believers during church plantings and as he taught believers at Antioch when he went on furlough in between his missionary journeys. However, he never abandoned his missionary efforts as an apostle in pursuit of his new anointing as a teacher. In contrast, many ministers today become tired of their callings after a number of years and look for new opportunities to move into different aspects of the ministry. They interpret the development of these secondary offices and anointings as “new callings,” in which some pursue at the cost of abandoning their primary calling. Bob Nichols says that the signature of a man’s calling is what he has already accomplished, rather than what he hopes to accomplish. [98] In other words, a minister can look back on what God has already used him to accomplish as a testimony of his calling. Any new pursuits are at the risk of abandoning the work that God desires to fulfill in a minister’s life.

[98] Robert Nichols, Lighthouse Television Annual Directors’ Meeting, Sheraton Hotel, Kampala, Uganda, 3 November 2008.

1 Timothy 2:7 “I speak the truth in Christ, and lie not” Comments - Why would Paul emphatically declare that he was not lying to him, for Timothy was not one to doubt the genuineness of Paul’s life and ministry. This is a bold declaration to make concerning oneself, to state one’s ministry offices without sounding boastful. Perhaps the authority that Paul held in these divine offices, and was now delegating in part to Timothy, compelled him to remind Timothy and those who might resist Timothy’s exertion of his new authority. There can be strong resistance to change in any society, and Paul knew the strong resistance that existed in Ephesus, having just mentioned Hymenaeus and Alexander in 1 Timothy 1:20. So, Paul made this statement because Timothy needed to hear the strength and weight of authority that was charging him to this challenging task for those times when he faced resistance.

1 Timothy 2:7 “in faith and verity” Comments - The word “verity” is the Greek word αλήθειαν , meaning “truth.” [99] The phrase “in faith and verity” can be paraphrased “in the faith in Jesus and in the truth of God’s Holy Word.”

[99] The Greek word αλήθεια is similar in usage to the word αμήν , meaning “verily.”

1 Timothy 2:5-7 Comments - The Office and Ministry of Jesus and the Church in Bringing All Men Unto Salvation - In 1 Timothy 2:5-6 Paul the apostle refers to the present-day ministry of the Lord Jesus Christ as the mediator between God and man (1 Timothy 2:5-6). Then he refers to his own calling as a preacher, an apostle and a teacher (1 Timothy 2:7). Paul is emphasizing these two callings within the context of the calling of the Church to intercede for men. Thus, we can see how the Church is called to pray for men to be saved, while Jesus is mediating between the souls of these lost men and the Father, while Paul is preaching the Gospel to them. Together these callings can convert many people into the Kingdom of God.

Verses 1-15

Setting the Church In Order 1 Timothy 2:1 to 1 Timothy 6:19 is the body of the epistle in which Paul gives Timothy specific instructions on how to set the church in order. Young believers do not know how to conduct themselves unless they are taught how to do this; thus, Paul places a special emphasis on respect and reverence upon the house of God, because it is a place dedicated to God. A new believer has to learn how to conduct himself in church since it is a new and sacred experience for him.

After Timothy is given his commissions and told how to appoint leadership (1 Timothy 1:3-20), Paul gives him three things to do in order to set qualified and trained leadership over the church of Ephesus. First, Timothy is to establish this church by calling the congregation to corporate prayer, where godly men will be identified (1 Timothy 2:1-15). This instruction includes the role of women role in the church. In a new church with new converts, women can dress very immodestly, so Paul is telling Timothy to set these issues straight so that prayer is not hindered. (Note that Jesus set the temple in order by driving out the moneychangers and saying that God’s house must be established as a house of prayer [Matthew 21:12-13 ].) These times of corporate prayer will help Timothy identify those with a pure heart. Second, Timothy was instructed to appoint and train elders and deacons by giving them certain qualifications to meet (1 Timothy 3:1 to 1 Timothy 4:16). Timothy will begin to look for those who qualify as leaders out of the faithful who follow him in corporate prayer and exhibit a pure heart, and appoint them as bishops and deacons (1 Timothy 3:1-13). Finally, he will train those whom he has chosen to be future leaders (1 Timothy 3:14 to 1 Timothy 4:16). Thus, the steps to becoming a church leader are to first become a man of prayer (1 Timothy 2:1-15). As the desire for the ministry grows, a person will allow the Lord to develop his character so that he can qualify for the office of a bishop (1 Timothy 3:1-13). Finally, this person is to train himself unto godliness (1 Timothy 3:14 to 1 Timothy 4:16). We see this same method of selecting and training leaders in the life and ministry of our Lord Jesus Christ. He left home and called many to follow Him. For those who did forsake all and followed Him, Jesus chose twelve, whom He then trained for the work of the ministry. The third aspect of setting the church in order is regarding those church members who do not aspire to leadership positions of bishops and deacons. Thus, Paul gives Timothy guidelines on how to set in order additional roles of each member of the congregation (1 Timothy 5:1 to 1 Timothy 6:19). The passage on corporate prayer (1 Timothy 2:1-15) will emphasize the spiritual aspect of the congregation as the members prepare their hearts before the Lord. The passage on the appointment and training of church leadership (1 Timothy 3:1 to 1 Timothy 4:16) will emphasize the mental aspect of the congregation as certain members train for the ministry. The passage on the role of additional members (1 Timothy 5:1 to 1 Timothy 6:19) will emphasize the physical aspect as they yield themselves to a godly lifestyle.

Outline Here is a proposed outline:

1. The First Order: Corporate & Personal Prayer 1 Timothy 2:1-15

2. The Second Order: Appointing & Training Church Leaders 1 Timothy 3:1 to 1 Timothy 4:16

3. The Third Order: the Roles of the Congregation 1 Timothy 5:1 to 1 Timothy 6:19

Verses 8-15

The Attitude of Prayer Within the context of setting in order the Church assembly, Paul makes a distinction between the roles of men and women so that each will have the proper attitude in prayer. Thus, in 1 Timothy 2:8-15 shows the order of the family as man being the head of the woman. God has ordained two institutions on earth, the family and the Church. Both are designed to work together and to be a part of everyone’s lives. When a man sets himself in order within the institution of the Church, and is also able to bring his wife and family in order within the Church, he is then putting himself in a position for the next discussion, which is Church leadership (1 Timothy 3:1-13). Thus, we see a sequence of events in the life of individuals regarding their roles within the local church assembly.

1 Timothy 2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

1 Timothy 2:8 “therefore” - Comments - Since Paul is an apostle, preacher and teacher who is preaching saving faith in God and the Truth, he has something to say to us!

1 Timothy 2:8 “I will…that men pray every where” Comments - In 1 Timothy 2:8 Paul tells Timothy that he wants men everywhere to pray, lifting up holy hands, without wrath and doubting. The city of Ephesus was used by Paul as a base to evangelize the entire region (Acts 19:10). Thus, Paul’s statement to Timothy in “every place” reveals that the church of Ephesus influenced the entire region.

Acts 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

1 Timothy 2:8 “lifting up holy hands” - Comments - That is, “a life without sin.” Our hands represent our actions that commit sins. Illustration:

Acts 19:11, “And God wrought special miracles by the hands of Paul:”

Ephesians 4:28, “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”

James 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.”

Revelation 9:20, “And the rest of the men which were not killed by these plagues yet repented not of the works of their hands , that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:”

“lifting up holy hands” Comments - It is interesting to note how Paul makes a reference to the hands of the men in the church at Ephesus. For within the context of this epistle to Timothy, the laying on of hands for ordination is a key teaching. This practice would fall under the foundational doctrine of the laying on of hands (Hebrews 6:1-2).

1 Timothy 2:8 “without wrath and doubting” Word Study on “doubting” Strong says the Greek word “doubting” “ dialogismos” ( διαλογισμός ) (G1261) means, “discussion, consideration, debate.” The Enhanced Strong says this word is used 14 times in the New Testament, being translated in the KJV as “thought 9, reasoning 1, imagination 1, doubtful 1, disputing 1, doubting 1.”

Comments - The phrase “without wrath” refers to a pure heart. The word “doubting” is sometimes translated as wavering faith, without which it is impossible to please God, but this Greek word ( διαλογισμός ) more properly means, “computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife” (Albert Barnes). [100] We see this noun and its verb used often within the context of disagreements and arguments in the New Testament.

[100] Albert Barnes, The First Epistle of Paul to Timothy, The Second Epistle of Paul to Timothy, and The Epistle of Paul to Titus, in Barnes' Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on 1 Timothy 2:8.

Luke 9:46, “Then there arose a reasoning among them, which of them should be greatest.”

Mark 9:33-34, “And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.”

Philippians 2:14, “Do all things without murmurings and disputings :”

This seems to fit the context of prayer in which we are to approach God with a pure heart without having angry quarrels with one another. We hear in the U.S. that there are two topics that anyone should be careful to discuss, and that is politics and religion; for both topics easily raise one’s temper. It is this anger that leads to expressions of thoughts that bring about disputes. When a congregation of men comes together, they must be in one heart and mind in order for the church to function properly as the body of Christ.

1 Timothy 2:8 Comments - 1 Timothy 2:8 discusses man's behavior during the church assembly; then Paul turns to the behavior of the women in 1 Timothy 2:9-15. Just as a woman’s dress and talkativeness are two key issues that have to normally be addressed to women when they are new to the faith, so are a man’s temperament and lack of faith two important issues that they must deal with as new believers in a church congregation in order to pray effectively. A person must have a pure heart that is strong in faith in order for prayer to be effective.

1 Timothy 2:8 Illustrations - God has given man the responsibility to lead church and family as intercessors and prayer warriors. Illustrations:


Genesis 12:8, “And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.”


Job 1:5, “And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.”

1 Timothy 2:9 Comments - Billye Brim tells of a pastor who prophesied in the middle of the twentieth century that men and women would begin to take more and more of their clothes off in public. [101] This prophecy came years before bathing suits ad bikinis became popular. This prophet explained that this nakedness would be outward symbol of an inward nakedness. God wants us to dress modestly, as an outward reflection of an inward clothing of righteousness.

[101] Billye Brim, interviewed by Gloria Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

1 Timothy 2:9-10 Comments The Conduct of a Godly Woman - 1 Timothy 2:9-10 is about how a godly woman is to conduct herself with her manner of dress and with her husband and is similar to the passage of Scripture in 1 Peter 3:1-6.

1 Timothy 2:13 Comments - Eve was made in the image of Adam, while Adam was made in the image of God. This is why the Scriptures tell us that “the woman is the glory of the man.” (1 Corinthians 11:7)

1 Timothy 2:14 Comments - It was the woman who was deceived by the Serpent, but in Genesis 3:6 we read how the man took the fruit from the woman.

1 Timothy 2:15 Comments - Why does Paul make a reference to childbearing when discussing the order of men and women in Church? It is because Paul establishes this order from the story of Adam and Even in the Garden of Eden when God made Adam first, then Eve. Paul used a second witness to this order by pointing out that the woman was deceived by the Serpent and not Adam. So, the comment on childbearing refers to the curse that came upon the woman as a result of her transgression. However, Paul takes a moment to point out that God will bring a any woman safely through the time of giving birth to children, even though God had caused her to bring forth children in sorrow when she sinned in the Garden of Eden, if she will live a godly lifestyle.

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.”

1 Timothy 2:15 Comments - The Scriptures make a number of references to the sorrows of childbearing. Rachel died in childbirth:

Genesis 35:17-19, “And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.”

Phinehas’ (Eli’s son) wife died at childbirth:

1 Samuel 4:19-22, “And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken.”

Hebrew women:

Exodus 1:19, “And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.”

1 Timothy 2:13-15 Comments - Reasons for Woman’s Subjection to Man In 1 Timothy 2:11-15 Paul gives Timothy two reasons, or witnesses, for a woman is to be in subject and in silence to the man:

1. Adam was first formed, then Eve (1 Timothy 2:13).

1 Corinthians 11:7, “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man .”

2. The woman was in the transgression (1 Timothy 2:14), so her desire was to be to her husband.

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.”

Bibliographical Information
Everett, Gary H. "Commentary on 1 Timothy 2". Everett's Study Notes on the Holy Scriptures. https://www.studylight.org/commentaries/eng/ghe/1-timothy-2.html. 2013.
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