Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadLange Commentary - 1 Timothy 2:8 - 2:15
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
By whom and how Prayer is to be made, and how especially women should conduct themselves in that respect
1Ti_2:8-15
1Ti_2:9. In like manner also, that women. At the opening of this verse, Âïýëïìáé must be anew supplied from the preceding; in the remainder, however, the construction is difficult and involved. It seems best, after ãõíáῖêáò , to supply, not ðñïóåý÷åóèáé , but ðñïóåõ÷ïìÝíáò , since the ὡóáýôùò forbids the supposition that the Apostle has now closed the subject of public prayer in order to give a general rule as to the dress and attire of the women. It is more likely that Paul now passes on to the conduct of the women in the church, since they are not included in the preceding exhortation, having no right of speech in public prayers. They must appear in modest attire; êáôáóôïëÞ = ἔíäõìá ; ðåñéâïëÞ = ó÷ῆìá óþìáôïò . Êüóìéïò = ðñÝðïõóá ãõíáéîὶí ἐðáããåëëïìÝíáéò ôῆí èåïóÝâåéáí (1Ti_2:10). The object of the Apostle is not to enjoin a general rule of life for Christian women, but specially for their demeanor at the place of prayer. He does not forbid all ornament, but only the excess which is a mark of frivolity and love of display, and awakens impure passions. They should adorn themselves, but with bashfulness and modesty (Luther: “with shame and modesty”). Both expressions refer not alone to the outward garment, but more to the inward spirit befitting the modest dress. Áἰäþò expresses the inward aversion from everything unseemly; óùöñïóýíç , the control of the passions (Huther). This is the only ornament allowed to Christian women at public prayer. [Shamefastness; not, as in modern reprints of the English Version, shamefacedness; see Trench, N. T. Synonymes. This is an early Saxon form, which has unhappily become obsolete in this case. Wordsworth, however, is surely wrong when he calls it a word akin to steadfastness. It is to be found in the original edition of the Version of 1611.—W.]—Not with braided hair, ÐëÝãìá , insinuati multiplices in orbe crines; but the general sense of a head-dress, or dress of the hair, should not be lost (comp. 1Pe_3:5; Isa_3:24). These braidings of the hair are put first, but the following substantives denote the dress—ornaments of gold, whether bracelets, rings, or chains, pearls, or costly clothing, ðïëõôåëÞò , nearly the same as in Mat_11:8, ìáëáêá ἱìÜôéá , and in Luk_7:25, ἱìáôéóìὸò ἔíäïîïò . Compare with this whole precept the Divine denunciation of female luxury (Isaiah 3), and like passages in the Church fathers; e.g., Tertullian, De Fæmineo Cultu. “Vestite vos serico probitatis, bysso sanctitatis, purpura pudicitiæ.” Augustin, Epit. 1Tim 73: “Verus ornatus, maxime Christianorum et Christianarum, non tantum nullus mendax fucus, verum ne auri quidem vestisque pompa, sed mores boni sunt.” Compare the remarkable “Eulogy of Seneca,” ad Helv. cap. 6.
1Ti_2:10. But what becometh. The main clause must here be distinguished from the subordinate clauses. The chief proposition is that in which the Apostle states what is the true ornament of a devout woman. I will, he says, that they adorn themselves with good works. Good works, on the occasion of their public worship, can scarcely be any other than offerings of love for the poor, as Heydenreich has remarked; which, however, Huther without reason calls wholly arbitrary. Why should not this be styled the true ornament of a Christian woman, that, like Dorcas, she is full of good works and alms deeds? “Si operibus testanda est pietas, in vestitu etiam casto apparere hæc professio debet;” Calvin. The words, which becometh, &c., we regard not as a parænetic clause, which would offer great difficulty, but as defining the reason of Paul’s praise of such an ornament, ὅ = êáè ’ ὅ = ὣó ðñὲðåé . This dress, from his point of view, is the only becoming one.—Professing godliness, ἐðáããåëë . èåïó .; an expression peculiar to the Pastoral Epistles. Luther: die Gottseligkeit beweisen; French: qui font profession de pieté; Dutch: die godvruchtigheid belijden. Ἐðáããåëë ., who glory in something, or lay claim to something, or will pass for something, or who employ themselves in something. Compare the Horatian “quæ medicorum sint, profiteri.” In this meaning of the verb, in this place, it is so much the less advisable to connect it with the following words, äé ’ ἔñãùí ἀãáèῶí .
1Ti_2:11. Let the women learn in silence with all subjection. Although the following counsels of the Apostle may readily be referred to the general relations of the sexes, still the connection requires us to regard them as here aimed at public teaching by women. Not the docere, but the discere; not prominence in outward rank, but the ὑðïôáãÞ in the place of prayer, is their proper calling. It appears that the Christian women at Ephesus were inclined to put themselves forward more than became them. The Apostle therefore enjoins silence upon them; and in the Jewish synagogues likewise, whose order was followed by the Christian assemblies, it was the rule that women should hear, but not speak (comp. 1Co_14:34, and Constel. App. iii. cap. 6). Thus Tertullian wrote, De Virg. Vel., cap. 1Tim 9: “Non permittitur mulieri in ecclesia loqui, nec docere, nec tinguere, nec ullius virilis muneris, nedum sacerdotalis officii sortem, sibi vindicare.”— Ἐí ἠóõ÷ßá ; the women, without uttering a word, are humbly and believingly to hear the instruction, which is given solely by men, in the holy place.
1Ti_2:12. But I suffer not a woman, &c. The parallel is so complete between 1Ti_2:11-12, that we can refer this verse to nothing save public instruction. Not any general authority of the wife over her husband is here forbidden—although the Apostle without doubt opposes this—but especially the assuming such superiority in the church. Even to ask concerning what she does not understand, is not allowed to a woman in public (1Co_14:35), but only in her own house. Áὐèåíôåῖí , in the earlier Greek, is equivalent to ἀõôï÷åßñéæåéí ; in the later, to ἐîïõóßáæåéí . Ἀíäñüò ; the remark of Bengel is excellent: “Id non tantum maritum notat, sed totum genus virorum.”—To be in silence. Åἶíáé ἐí ἧóõ÷ßᾳ ; not only tacere, but still more, in silentio versari; so that silence is almost the distinct sphere assigned to woman in such circumstances. We have an instance, however, of äéäÜóêåéí on the part of a woman in Act_18:26, which the Apostle certainly would not have forbidden. Finally, the Apostle supports this rule of silence on two grounds, which are both taken from the book of Genesis.
1Ti_2:13. For Adam then Eve (comp. Gen_2:7; Gen_2:18-23). Just as, in 1Co_11:8, the Apostle refers to the priority of Adam’s creation, and thence infers the dependence of Eve in birth and condition; and, in her, of all women. Not always, indeed, yet here the priority warrants the superiority. “The Old Testament narration, as the Scriptures in general, is held by the Apostle as a holy, spiritual utterance of Divine truth; Adam and Eve are prototypes for all humanity of the manly and womanly nature; and in the creation of the primeval pair is the real ground of the law, that the woman must not teach, and, yet more, not be desirous to rule;” Matthies.
1Ti_2:14. And Adam was not, &c. (comp. Gen_3:1). A second ground, directly connected with the preceding. In 1Ti_2:13 it was stated why no authority was given to woman over man; in 1Ti_2:14, why she is justly forbidden to teach. “Deceptio indicat minus robur in intellectu, atque hic nervus est, cur mulieri non liceat docere;” Bengel. It is true that Adam also was misled, yet by means of the woman; but she was deceived in the strongest sense of the word, and she alone. She allowed herself to be enticed by the treacherous speech of the serpent, while Adam simply accepted the fruit from her hand. This passage does not conflict with Rom_5:12, since Adam is there named as the head of sinful humanity, without reference to Eve; while here St. Paul regards the origin of sin as given in the Jewish narrative, which, in 2Co_2:3, also is ascribed to Eve. With Adam, then, was a simple ðáñÜâáóéò ; with Eve, ἀðÜôç and ðáñÜâáóéò together. Adam was therefore in the transgression, in the state of disobedience to the positive command of God. The reading ἐîáðáôçèåῖóá , defended by Lachmann and Tischendorf, strengthens yet more the sense and force of the antithesis. “In this matter the Apostle’s view is confirmed by the character of the female sex, and the experience of all times, which proves how susceptible woman is to such guile and persuasion; and his reasoning needs therefore no defence, but its truth is clear in the very nature of the subject;” Mack. [It should be remarked here, that this narrative of the fall has been held by many sound expositors as a moral truth of primitive history, not to be understood in its literal sense, but portrayed in a symbolic form. The note of Coleridge, although somewhat too much in the vein of Origen, may well be added: “We have the assurance of Bishop Horseley, that the Church of England does not demand the literal understanding of the document contained in the second (from 1Ti_2:8) and third chapters of Genesis as a point of faith; divines of the most unimpeachable orthodoxy, and the most averse to allegorizing of Scripture history in general, having from the earliest ages adopted or permitted it in this instance. Nor, if we suppose any man conversant with Oriental works of anything like the same antiquity, could it surprise him to find events of true history in connection with the parable. In the temple language of Egypt, the serpent was the symbol of the understanding. Without or in contravention to the reason, the spiritual mind of St. Paul, the understanding ( öñüíçìá óáñêὸò , or carnal mind) becomes the sophistic principle, the wily tempter to evil by counterfeit good; ever in league with and always first applying to the desire as the inferior nature, the woman in our humanity; and through the desire prevailing on the will (the manhood, virtus). The Mosaic narrative, thus interpreted, gives a just and faithful exposition of the birth and parentage of sin, as it reveals itself in time;” “Aids to Reflection,” p. 241, ed. 1840. Read also, for a like interpretation, Henry More, “Defence of the Moral Cabbala,” c. 3.—W.]
1Ti_2:15. She shall be saved in child-bearing, &c. The Apostle seems to fear lest he may have disheartened the women, and he now adds an encouraging word. Probably it was written in the recollection of the sentence which is coupled in Genesis 3. with the story of the fall. God had changed the curse into a blessing for her as well as for Adam, and made the penalty of sin a means of grace. She shall be saved, óùèÞóåôáé . A share in the salvation of Christ is not withheld from her, although she has no part in public teaching. Yet she can only gain the personal enjoyment of this grace when she remains in her allotted calling. Through child-bearing, äéὰ ôῆò ôåêíïãïíßáò , proceeds the Apostle; and this expression has often been a stumbling-block. “Do you think it was Paul’s opinion, at the time he wrote 1 Corinthians 7., that the salvation of the female sex depends on child-bearing?” asks Schleiermacher, when he opposes the genuineness of the Pastoral Epistles. The reply must be undoubtedly in the negative; but it should be added, that no reasonable man, apostle or not apostle, would take this proposition unconditionally; since, in that case, the greatest number of children would best entitle the mother to salvation. We are simply to suppose that the Apostle has in view Christian women only, for whom the question is, how they, who already believe in Christ, should personally gain the salvation they seek. It is, then, quite unnecessary to interpret the äéÜ as meaning the outward mode of the óùèÞóåôáé ; still less to give it the sense of “notwithstanding” (Flatt); it denotes simply a condition in which the woman becomes partaker of such blessing. On this use of the preposition, see Winer, p. 339, who gives various examples. The Apostle would say: Far be the thought that the true fulfilment of the duties of a mother, as each might perhaps fear, can hinder the salvation of woman; on the contrary, she will then obtain it, when she remains in her allotted sphere of home (comp. 1Ti_5:14). Ôåêíïãïíßá does not mean merely the munus puerperæ in the strict sense of the word, but includes the Christian nurture and training of children. The notion that ãõíÞ refers to Eve alone, or to Mary, the mother of the Lord, needs no serious refutation. The Apostle speaks of the Christian wife in general, and therefore can directly use the plural for the singular, when he adds, ἐὰí ìåßíùóéí . That this last clause does not refer to both men and women (Heydenreich), nor to the children (Chrysostom, Schleiermacher, Leo, Mack), is quite obvious. The last would, on account of the preceding ôåêíïãïíßá , be grammatically possible; but it is not probable, since the salvation of the woman would then be made dependent on the continuance of her children in fellowship with Christ. Calvin justly denied this view, when he wrote: “Atqui unica vox est apud Paulum ôåêíïãïíßá . Proinde ad mulieres referri, necessarium est ἐὰí ìåßíùóéí , ê . ô . ë . Quod autem plurale verbum est, nomen vero singulars, nihil habet incommodi. Si quidem nomen indefinitum, ubi scilicet de omnibus communis est sermo, vim collectivi habet, ideoque mutationem numeri facile patitur. Porro ne totammulierum virtutem in conjugalibus officiis includeret, continuo post etiam majores adjicit virtutes, quibus pias mulieres excellere convenit, ut a profanis differant. Imo tunc demum generatio gratum est Deo obsequium, quum ex fide et caritate procedit.” This last must especially be held in view. The slightest trace of singularity vanishes, when we see what the Apostle requires of women in their Christian life. They must endure even to the end, if they will be saved (Mat_24:13). Ðßóôéò , ἀãÜðç , ἁãéáóìüò , are for them the chief aim, as well as for every man. By the connection of these words with óùöñïóýíç , modestia, the exhortation again returns to its starting point, the subordinate rank of woman.
2. It shows the deep spiritual insight of the Apostle, when he urges the removal of all wrath and strife, as irreconcilable with common prayer. A similar suggestion is found in 1Pe_3:7. Compare the beautiful essay of A. Vinet, entitled, La colére et la priere, in his Études Evangel., p. 436; and most specially see the precept in the Sermon on the Mount (Mat_5:23-25).
3. How incalculable is the debt which women owe to Christianity! how holy is the calling allotted to the believing woman by the gospel! (comp. La Femme, deux discours, par Ad. Monod, Paris, 1855.) While woman before was a slave, the property of the man, the mere victim of his sensual lusts, she is now joint-heir of eternal life (1Pe_3:7). Although, however, the gospel sanctifies the community and the family, it does not reverse the natural order of things, but requires each to remain in the position God has given to each. This whole passage (1Ti_2:8-15) is a continuous practical exposition of the great principle which Paul has affirmed in 1Co_7:24.
4. The high worth which the Apostle here gives to the duties of the wife and mother, shows likewise with what restrictions we must receive his partial praise of celibacy (1 Corinthians 7), and is a sound corrective of all false asceticism.
5. Christian morality must be shown in our attire; and it is never to be forgotten, that the first garments after the fall were sewed by the hand of shame. Still, it would be absurd and petty to push the outward letter of this apostolic precept, as is too often done, although this rule of St. Paul has by no means only a local or temporary meaning. Comp. De Wette, Lehrbuch der christlichen Sittenl., p. 73. The question raised by the precept in 1Ti_2:9 (comp. 1Co_11:14), whether men should wear long hair, provoked in the Reformed Church of the Netherlands, in the seventeenth century, a long and hot dispute. See, for a full account, the learned work of Dr. G. D. J. Schotel, Bijdragen tot de geschiedenis der kerkelijke en wereldlijke kleeding; Haag, 1856.
Starke: Hedinger: Prayer without glow, without an enkindled spirit, is not good.—Unbelief destroys the best.—Lange’s Op. Bibl.: Although prayer specially concerns the heart, yet the right direction of the heart will lead to the fit manner of prayer.—Spener: The Apostle specially wishes that, in the public worship of God, our thoughts should be more on the inward than the outward.—Women, when they pray or attend Divine service, must not think that they are to prepare for it by splendid dress, gold, pearls, outward ornament, or that such array will please God.—Hedinger: Lavish ornament is the fruit of pride.—Both errors are to be shunned: pomp, and slavish copying of every empty fashion, as well as neglect, uncleanliness, and disorder in dress; for neither becomes a Christian.—Lange’s Op.: In dress we must be guided partly by necessity, partly by comfort, partly, too, by the custom of the country; and thus we must reject all servility and all vain show (1Jn_2:15-16).—If woman should learn, then man should allow her the opportunity, to be a good teacher at home, not only in words, but in deeds also (1Co_14:35).—Much of the discord among married persons usually springs from the fact that the wife will not be subordinate, or the husband does not know how to rule with intelligence and love, and thus misuses his rule (1Pe_3:7).—Osiander: Since woman is given to man as a help-meet, not a ruler, the right of authority and precedence belongs to man.—Even before the fall, Eve was weaker than Adam; so that Satan turned not to Adam, but to Eve, and led her first astray from God (1Pe_3:7).—The Apostle does not deny salvation to childless women, but only teaches what is the appointed calling of women, in which holy mothers, by the grace of the Mediator Christ, through faith, attain eternal life.—Lange’s Op.: As faith is not without love, so faith and love are not without salvation.—Hedinger: Believing women who have children have this comfort, that their hardest pain, and even the loss of life, is only a trial sent from the heavenly Father, never a hindrance to salvation (Rom_8:35).
Von Gerlach: It follows from the right spirit of prayer, that our works should be in harmony with our words, and especially in public devotion.—Man, at creation, was complete; but the woman had given her, in her origin, the lot of dependence.—Many who have children are lost; many who are childless are saved.
Heubner: The prayerful Christian consecrates every place as a temple.—The holiest places cannot help him who prays with an unholy spirit.—Dress, the most foolish of vanities.—The Christian woman even in dress shows herself Christian.—True order in the Christian Church edifies the whole.—The woman is blessed as a mother, when she cares for the good Christian nurture of her children.—The specific duties of man and woman.—Lisco: Husband and wife in prayer before God.—The right place of women in the sanctuary.—The true ornament of the Christian in worship.
Footnotes:
1Ti_2:8.—[ äéáëïãéóìïῦ . Sinaiticus, äéáëïãéóìïῦ . Griesbach, ìïῦ , in text; ìῶí , in margin. Tischendorf, äéáëïãéóìῶí . The singular form, being the more unusual, is probably the true reading.—E. H.]
1Ti_2:9.—[ ὡóáýôùò ê . ôὰò ãõí . Lachmann, ὡóáýôùò ãõíáὶêáò ; so also the Sinaiticus. Tischendorf, ὡóáýô . ê . ãõíáῖêáò .—E. H.]
1Ti_2:9.—[ ἢ ÷ñõóῷ ; Tischendorf, êáὶ ÷ñõóῷ . Sinaiticus the same. Lachmann, A. G., êáὶ ÷ñõóéῷ .—E. H.]
1Ti_2:12.—[ ãõíáéêὶ äὲ äéäÜóêåéí . Lachmann (A. D. G.) has äéäÜóêåéí äὲ ãõíáéêὶ ; so also the Sinaiticus. Tischendorf has retained the order of the words in the Recepta.—E. H.]
1Ti_2:14.—[ ἀðáôçèåῖóá . Lachmann, Tischendorf, Sinaiticus, ἐîáðáôçèåῖóá . The authorities are consentient here.—E. H.]