Verse By Verse Through First Timothy

Chapter Two

I Timothy 2:1-4 “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 Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth.”

• “Therefore” indicates this is a continuation from what was written in what we have divided up as chapter one into chapter two. The previous chapter concluded with waring a good warfare (I Timothy 1:18-20). Think about what that has to do with this.
• Think about what came along with preaching the Gospel in the first century (Matthew 10:16-18 and Acts 14:1-7).
• Consider what Jesus taught His disciples about praying for those that persecuted them (Luke 6:27-29). *More on this later.
• Supplications are: “a petition: - prayer, request, supplication” (Strong’s # 1162). The term is most often translated “prayer(s)” (Luke 1:13, Luke 2:37, Luke 5:33, Romans 10:1, II Corinthians 1:11, II Corinthians 9:14, Philippians 1:4, Philippians 1:19, II Timothy 1:3, Hebrews 5:7, James 5:16, and I Peter 3:12).
• A difference in the meaning of the word “prayers” (Strong’s # 4335) is that it is more general. As this term here is distinct from supplication, it is in other passages too (Acts 1:14, Ephesians 6:18, Philippians 4:6, I Timothy 2:1, and I Timothy 5:5).
• The term translated “intercessions” [ἔντευξις] (Strong’s # 1783) is used only one other time in the New Testament and is translated “prayer” (I Timothy 4:5). Notice one definition of the term: “1) a falling in with, meeting with; 1a) an interview; 1a1) a coming together; 1a2) to visit; 1a3) converse or for any other cause; 1b) that for which an interview is held; 1b1) a conference or conversation; 1b2) a petition, supplication” (Thayer’s Greek-English Lexicon).
• Giving of thanks (Colossians 4:2 and I Thessalonians 5:17-18).
• In general, saints are to do good toward all men (Galatians 6:10 and I Thessalonians 5:15).
• Prayer requests have to be in accordance with the will of God (I John 5:14-15; cf. James 4:3). Saints should never, in any prayer, ask God to allow us to have a life without any physical persecution. That would not be in accordance with His will (Psalms 11:2, Psalms 37:32, Psalms 38:20, Proverbs 29:10, Matthew 5:10-12, John 15:18-21, John 16:1-3, John 16:33, II Timothy 3:11-12, I Peter 3:14-18, and I Peter 4:12-16). Therefore, we have to understand that the context of Paul’s writing to Timothy is NOT dealing with that.
• The peace and quietness we receive will come through our ability to see even the evilest of men whom do us harm and our want of good for them (Matthew 5:38-48; cf. Luke 23:33-34 and Acts 7:51-60).
• Consider how our proper thinking about things, in a spiritual manner, provides peace even amongst the great turmoil we can face in this world (Philippians 4:6-8).
• Being thankful for those in authority because government has their role in dealing with evil (Romans 13:1-5).
• God is pleased when we are focused on good (Hebrews 13:16).
• Overall, the context is more about what we could pray about concerning all mankind. God wants all men to be saved. He wants all to come to knowledge. He is longsuffering for a reason (II Peter 3:9).
• Consider what will be written in the second letter to Timothy (II Timothy 2:24-26).
• There is a definite tie between truth and salvation (John 8:31-32 and Colossians 1:5-6).

• The term translated “God” [θεός] has been applied in various ways. The term appears 1343 times in the New Testament. The term has been applied to Jesus (Matthew 1:23), the Holy Spirit (Acts 5:1-4), the Jews (John 10:34-35), idols (I Corinthians 8:5), etc. See Strong’s # 2316
• The reference here is contextually simple to see. It is God the Father that sent Jesus into this world to bring salvation (John 3:13-18 and I John 4:14).
• Prayers are to be offered to God the Father (Matthew 6:9, Ephesians 5:20, and Colossians 3:17).
• There is only one God who is our Father (I Corinthians 8:6 and Ephesians 4:6).
• Jesus is the one mediator (Hebrews 7:14-8:6, Hebrews 9:11-15, and Hebrews 12:24; cf. John 14:6).
• Jesus came in the flesh (Romans 1:3, Romans 8:3, and Hebrews 2:9-18).
• He gave Himself (John 10:1-18) a ransom (Mark 10:45).
• He did what He did for all (John 1:29, Titus 2:11-14, and I John 2:1-2).
• This is why Timothy was told to pray for all men.
• Jesus “to be testified in due time” is worded in such a way that could have a future meaning to it. That conclusion is possible if you consider a later statement in this letter (I Timothy 6:14-16).
• He had already been testified of “in due time” through preaching (Titus 1:1-3). This could refer to that too. That is what the next verse implies.
• Him being testified in due time, following His death, could also relate to the Apostles giving their witness testimonies (Acts 2:32 and Acts 10:38-39).

• For the fact that Jesus gave Himself a ransom for all, TO BE TESTIFIED IN DUE TIME, Paul was ordained [set in place] to be a preacher and apostle (I Timothy 1:1 and I Timothy 1:11-12).
• Paul, appointed to be the Apostle to the Gentiles (Acts 9:15, Romans 11:13, Romans 15:15-21, Galatians 2:7-9, Ephesians 3:1-11, II Timothy 1:11, and II Timothy 4:17).
• Paul saying he was the apostle of the Gentiles did not mean he was the only one teaching Gentiles (Acts 10:1-48, Acts 15:23, and I Peter 2:5-10).
• Nor did that mean he did not teach Jews (Acts 17:1-3, Acts 17:10, Acts 18:18-19, Acts 19:8, etc.).
• “In faith” or “in the faith” (Acts 14:22, I Corinthians 16:13, II Corinthians 13:5, Colossians 1:23, Colossians 2:7, I Timothy 1:4, I Timothy 4:12, and I Peter 5:8-9).
• “In verity” [in truth] (Proverbs 23:23, II Corinthians 13:8, and Ephesians 4:25).

• The phrase “I will therefore” will be used again in this letter (I Timothy 5:14).
• Men are specified here, while women will be addressed beginning in the next verse (I Timothy 2:9).
• Prayer is not limited to a location or made greater by location (John 4:20-24). This is a change for those brought up under the Law of Moses (Isaiah 56:1-7, Luke 1:10, Luke 18:10, and Acts 3:1).
• Having clean hands (James 4:8; cf. Psalms 18:20-24 and Isaiah 1:15-16).
• Without wrath (Colossians 3:8 and James 1:19-20).
• For the sake of thought… Would a prayer in wrath towards man be what God wants to hear (Matthew 5:44)? Would a prayer in wrath towards God be what He wants to hear (Psalms 89:7, Romans 9:20, and Hebrews 12:28)?
• Without doubting… This applied during the times of miracles (Matthew 21:18-22 and James 1:5-8) and it applies generally (Luke 12:29).

• "In like manner also" is in reference to praying every where, lifting up holy hands, without wrath and doubting (I Timothy 2:8). Then there are further instructions for women.
• Women are to adorn [decorate] themselves in modest [orderly, that is, decorous: - of good behaviour, modest; Strong’s # 2689] apparel. The Greek word that is translated “modest” [κόσμιος] appears only one other time in the New Testament and is translated “of good behavior” in the KJV (I Timothy 3:2). That makes this a really broad instruction. It does get more specific though.
• A woman is to be attired in “shamefacedness.” Defined: “(through the idea of downcast eyes); bashfulness, that is, (towards men), modesty or (towards God) awe: - reverence, shamefacedness” (Strong’s # 127). The one other time the Greek word “αἰδώς” appears in the New Testament it is translated “reverence “ in the KJV (Hebrews 12:28).
• A woman is to be attired in “sobriety.” That is: “soundness of mind, that is, (literally) sanity or (figuratively) self control: - soberness, sobriety” (Strong’s # 4997). Cf. Acts 26:25 and I Timothy 2:15
• Not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works. Not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works. The point is not that all use of hairstyles, jewelry, or quality clothing is inherently sinful. The emphasis is on what defines the godly woman. Her beauty is to chiefly be seen in reverence, self-control, and good works rather than outward display (I Peter 3:1-6; cf. Proverbs 7:10-11 and Proverbs 11:22).

• There are instructions about the woman’s role in the assembly (I Corinthians 14:23-26; I Corinthians 14:34-35). This is not that. This is about “every where” (I Timothy 2:8).
• The key in this verse is the word translated “silence.” The Greek word “ἡσυχία” means: “stillness, that is, desistance from bustle or language: - quietness, silence” (Strong’s # 2271). “1) quietness; 1a) description of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others; 2) silence” (Strong’s # 2271). This word appears here and in the next verse (I Timothy 2:12). Translated: “silence” (Acts 22:22) and “quietness” (II Thessalonians 3:12).
• As we get into the following verses we get that this is clearly talking about taking authority. Therefore, a woman’s general disposition is not to be authoritative over the man. This is NOT saying a woman must remain silent as in not a peep. How do we know that beyond the obvious contextual point?
• Women have and must speak in various settings among men (Matthew 18:15-17, Luke 24:9-10, John 20:18, Acts 15:22, Ephesians 5:19, etc.).
• This also does not mean that women are not to teach in any way. Clearly, women do have roles in teaching (Colossians 3:16 and Titus 2:3-5).

• This is clear. A woman is not permitted to teach NOR usurp authority OVER the man (I Corinthians 11:3). She is to be, rather than loud and outspoken (Proverbs 9:13 and Proverbs 25:24), one of quietness (I Peter 3:1-4) who is not meddling with the affairs of others (cf. I Timothy 5:13). She is not to assume the teaching and authority roles over men that God assigned to qualified males.
• Apostles were males (Matthew 10:1-4, Acts 1:21, Acts 1:26, and Romans 1:1).
• Elders are male (I Timothy 3:2 and Titus 1:6).
• Evangelists are male (II Timothy 2:2).
• Deacons are male (I Timothy 3:12).
• Again, it is not that women are not to teach (Colossians 3:16 and Titus 2:3-5). They just must not take the authority from the males nor teach over the males.

• The roles of authority go back to the beginning. Adam was first formed (Genesis 2:18-25 and I Corinthians 11:8-9).
• The order of authority is Scripturally clear (I Corinthians 11:3).
• The woman was deceived and was in the transgression (Genesis 3:1-6 and II Corinthians 11:3).
• Women are necessary for procreation (I Corinthians 11:12). Eve was saved because of that fact.
• Bearing children isn’t the conclusion though. Women are to continue in faith (Acts 14:22), charity (Colossians 3:14), and holiness with sobriety (Hebrews 12:14 and I Timothy 2:9).
• This does NOT mean a woman must bear children (I Corinthians 7:1-40).