John Calvin Commentary 1 Timothy 2:8

"I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing." — 1 Timothy 2:8 (ASV)

I wish therefore that men may pray. This inference depends on the preceding statement; for, as we saw in the Letter to the Galatians, we must receive the Spirit of adoption, so that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that He was given to the Gentiles for the express purpose that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at Romans 15:9, he proves the calling of the Gentiles by these passages.

Let the Gentiles rejoice with his people. (Psalms 67:5).

Again,

All you Gentiles, praise God. (Psalms 117:1).

Again,

I will confess to you among the Gentiles. (Psalms 18:49).

The essential argument holds true, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals Himself to us in His word, that we may call upon Him; and this is the chief exercise of faith.

In every place. This expression has the same meaning as in the beginning of First Corinthians, with all that in every place call on the name of Jesus Christ our Lord, (1 Corinthians 1:2), so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered (Malachi 1:11).

Lifting up pure hands. As if he had said, “Provided that it is accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere.” But he has used the sign instead of the reality, for pure hands are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up bloody hands, when he attacks their cruelty (Isaiah 1:15).

Besides, this posture has been generally used in worship throughout all ages; for it is a feeling that nature has implanted in us: to look upwards when we ask God. This feeling has always been so strong that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven.

Let us therefore learn that the posture is in accordance with true godliness, provided that it is attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven:

1. We should form no conception of Him that is earthly or carnal; and
2. We should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world.

But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties or in wicked thoughts, cling to the earth. Therefore, by a gesture of an opposite meaning, they bear testimony against themselves.

Without wrath. Some explain this to mean a burst of indignation, when the conscience fights with itself and, so to speak, quarrels with God. This usually happens when adversity presses heavily upon us; for then we are displeased that God does not send us immediate assistance, and are agitated by impatience. Faith is also shaken by various assaults; for, because His assistance is not visible, we are seized with doubts, whether or not He cares about us, or wishes us to be saved, and things of that nature.

Those who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy feelings both towards God and towards men, because there is nothing that tends more to hinder pure calling on God than quarrels and strife. On this account Christ enjoins that if anyone is at variance with his brother, he shall go and be reconciled to him before offering his gift on the altar.

For my part, I acknowledge that both of these views are just; but when I take into consideration the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of which they raised a controversy about the calling of the Gentiles, and went so far as to reject and exclude them from the participation of grace. Paul therefore wishes that debates of this nature should be put down, and that all the children of God of every nation and country should pray with one heart. Yet there is nothing to restrain us from drawing from this particular statement a general doctrine.