Albert Barnes Commentary 1 Timothy 2

1 Timothy Chapter 2

ANALYSIS OF THE CHAPTER

This chapter is occupied mainly with directions about the mode of conducting public worship.

Timothy had been left at Ephesus to complete the plans that the apostle had commenced concerning the church there, but he was unexpectedly prevented from completing them (see the Introduction). It was important to state to Timothy the views the apostle entertained on this subject.

It was also important that general directions on these subjects should be given, which would be useful to the church at large.

The directions in this chapter relate to the following subjects:

1. Public prayer (1 Timothy 2:1–8).
   1. It was to be offered for all classes of men, without distinction of rank, sect, party, country, or name; especially for all that were in authority (1 Timothy 2:1–2). The reasons for this were:
      1. That God desired all men to be saved, and it was acceptable to him that prayer should be offered for all (1 Timothy 2:3–4).
      2. There is but one God over all the human race, and all are alike his children (1 Timothy 2:5).
      3. There is one and the same Mediator between God and all men (1 Timothy 2:5).
      4. The same atonement has been made for all (1 Timothy 2:6–7).
   2. The way in which prayer should be offered. It should be with holy hands, and without the intermingling of any bad passion (1 Timothy 2:8).
2. The duties of women (1 Timothy 2:9–15).
   1. Modesty in their demeanour and apparel (1 Timothy 2:9).
   2. Good works—the chief ornament of women professing piety (1 Timothy 2:10).
   3. The duty of learning from others with a gentle and quiet spirit (1 Timothy 2:11).
   4. The duty of a proper subordination and submission to man (1 Timothy 2:12).
   5. The reasons for this subordination and submission are then stated. They are:
      1. That Adam was first formed (1 Timothy 2:13).
      2. That the woman had been deceived, and should be willing to occupy a subordinate place, as she was first in the transgression and was the means of leading him into sin (1 Timothy 2:14).
   6. Yet, as if to make a kind remark in favour of woman—to show that he did not intend to teach that she was degraded and abandoned by God—the apostle says that she would be under the Divine protection, and that in the special sorrow and peril which had been brought upon her for her transgression, God would sustain her if she continued in faith, and evinced the spirit of a Christian in her life (1 Timothy 2:15).

I exhort, therefore. (1 Timothy 2:1). Marginal note: desire. The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer (1 Timothy 2:8). This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy—since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an episcopal bishop to "exhort" his presbyters to pray "for the President of the United States and for all who are in authority." When the prayer is prescribed, do they not do this as a matter of course?

First of all. That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern. (2 Peter 1:20). It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing.

Supplications. It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers, see Barnes on Hebrews 5:7.

Intercessions. The noun used occurs only in this place and in 1 Timothy 4:5 of this epistle. The verb, however (entugcanw), occurs in Acts 25:24; Romans 8:27, 34; 11:2; and Hebrews 7:25. The meaning is explained in Barnes on Romans 8:26 and Hebrews 7:25.

There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow men.

Giving of thanks. That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided, that no one is excluded from the offer of mercy, and that God is using so many means to call lost sinners to himself.

For all men. Prayers should be made for all men—for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved?

It may be observed here that the direction to pray and to give thanks for all men showed the large and catholic nature of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all men are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race.

For kings. On the respect due to rulers, see Barnes on Romans 13:1-7.

The meaning here is that while all people should be the subjects of prayer, those in authority should be particularly remembered before the throne of grace.

The reason for this is that so much depends on their character and plans, and that the security of life, liberty, and property depends so much on them.

God has power to influence their hearts and to incline them to what is just and equal. Therefore, we should pray that a Divine influence may descend upon them.

The salvation of a king is, in itself, of no more importance than that of a peasant or a slave. However, the welfare of thousands may depend on him, and therefore he should be made the special subject of prayer.

All that are in authority. The marginal note reads, “or, eminent place.” This does not necessarily mean those who hold office but refers to anyone of elevated rank.

The happiness of all who are under their control depends greatly on them. Therefore, we should pray for them that they may be converted and inclined to do what is right.

That we may lead a quiet and peaceable life—that is, that their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution.

This does not mean that their protection would cause us to lead quiet and peaceful lives, but rather that under their protection we may be saved from oppression on account of our religion.

Christians are, in themselves, disposed to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights.

In all godliness and honesty—that is, in the practice of all our duties towards God and all the duties we owe to other people.

The word “godliness” here denotes piety—or the duty we owe to God; the word “honesty” refers to our duties to our fellow human beings.

The Christian asks from civil rulers such protection that he may be enabled to quietly perform both these classes of duties.

For this is good and acceptable. That is, it is good and acceptable to God that we should pray for all men. The reason is that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he were unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them.

Who will have all men to be saved. That is, it is in accordance with his nature, his feelings, his desires. The word will cannot be taken here in the absolute sense, denoting a decree like that by which he willed the creation of the world, for then it would certainly be done.

But the word is often used to denote a desire, wish, or what is in accordance with the nature of any one. Thus it may be said of God that he "wills" that his creatures may be happy—because it is in accordance with his nature, and because he has made abundant provision for their happiness—though it is not true that he wills it in the sense that he exerts his absolute power to make them happy.

God wills that sickness should be relieved, and sorrow mitigated, and that the oppressed should go free, because it is agreeable to his nature; though it is not true that he wills it in the sense that he exerts his absolute power to produce it.

A parent wills the welfare of his child. It is in accordance with his nature, his feelings, his desires; and he makes every needful arrangement for it. If the child is not virtuous and happy, it is his own fault.

So God wills that all men should be saved. It would be in accordance with his benevolent nature. He has made ample provision for it. He uses all proper means to secure their salvation. He uses no positive means to prevent it, and if they are not saved it will be their own fault.

For places in the New Testament where the word here translated "will" (yelw) means to desire or wish, Luke 8:20; Luke 23:8; John 16:19; Galatians 4:20; Mark 7:24; 1 Corinthians 7:7; 1 Corinthians 11:3; 1 Corinthians 14:5; Matthew 15:28.

This passage cannot mean, as many have supposed, that God wills that all kinds of men should be saved, or that some sinners of every rank and class may be saved, because:

1. The natural and obvious interpretation of the language is opposed to such a sense. The language expresses the desire that "all men" should be saved, and we should not depart from the obvious sense of a passage unless necessity requires it.

2. Prayer and thanksgiving (1 Timothy 2:1) are directed to be offered, not for some of all ranks and conditions, but for all mankind. No exception is made, and no direction is given that we should exclude any of the race from the expressions of our sympathy, and from an interest in our supplications. The reason given here for that prayer is, that God desires that all men should be saved. But how could this be a reason for praying for all, if it means that God desired only the salvation of some of all ranks?

3. In 1 Timothy 2:5–6, the apostle gives reasons showing that God wished the salvation of all men, and those reasons are such as to prove that the language here is to be taken in the most unlimited sense. Those reasons are:

   1. That there is one God over all, and one Mediator between God and men—showing that God is the Father of all, and has the same interest in all; and

   2. That Christ gave himself a ransom for all—showing that God desired their salvation. This verse proves:

      1. That salvation is provided for all—for if God wished all men to be saved, he would undoubtedly make provision for their salvation; and if he had not made such provision, it could not be said that he desired their salvation, since no one can doubt that he has power to provide for the salvation of all;

      2. That salvation should be offered to all men—for if God desires it, it is right for his ministers to announce that desire, and if he desires it, it is not proper for them to announce anything contrary to this;

      3. That men are to blame if they are not saved. If God did not wish their salvation, and if he had made no provision for it, they could not be to blame if they rejected the gospel. If God wishes it, and has made provision for it, and they are not saved, the sin must be their own—and it is a great sin, for there is no greater crime which a man can commit than to destroy his own soul, and to make himself the eternal enemy of his Maker.

And to come unto the knowledge of the truth. The truth which God has revealed: the "truth as it is in Jesus." See Barnes on Ephesians 4:21.

For there is one God. This is a reason for offering prayer for all men, and for the declaration (1 Timothy 2:4) that God desires that all men should be saved. The reason is founded in the fact that He is the common Father of all the race, and that He must have the same desire for the welfare of all His children. He has made them of one blood (Acts 17:26), and He must have the same interest in the happiness of all. (Romans 3:30).

And one Mediator between God and men. (See Galatians 3:19, Galatians 3:20; Hebrews 9:15). This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation.

The argument is that there is the same Mediator between God and all men. He is not the Mediator between God and a part of the human race, but between God and men, implying that He desired the salvation of the race.

Whatever love there was in giving the Mediator at all was love for all the race; whatever can be argued from that about the interest which God has in humankind is proof of His interest in the race at large. It is proper, therefore, to pray for all.

It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects, one for the rich and another for the poor, one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that He did his master.

It may be added, also, that the doctrine of the Papists, that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but one Mediator; and but one is necessary. Prayer offered to the saints or to the Virgin is idolatry and, at the same time, removes the one great Mediator from the office which He alone holds, of making intercession with God.

The man Christ Jesus. Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that He was not also divine—any more than His being called God (John 1:1; John 20:28; Romans 9:5; 1 John 5:20; Hebrews 1:8) proves that He was not also a man.

The use of the word man here was probably designed to intimate that, though He was divine, it was in His human nature that we are to consider Him as discharging the office. Doddridge.