Down to Earth But Heavenly Minded

What does 1st Timothy Chapter 2 mean?

In 1 Timothy chapter 2, Paul transitions from his personal focus on Timothy (1 Timothy 1:18–20) and a general reference to sound doctrine (1 Timothy 1:3–20) to information regarding worship practices in the church. Two major areas are developed in this chapter. These include prayer in the church (1 Timothy 2:1–8) and the role of women in spiritual leadership (1 Timothy 2:9–15).

Verses 1 through 8 urge prayers be offered by the entire church for “all people.” Paul specifically says that this should include governing authorities (1 Timothy 2:2), because this pleases God (1 Timothy 2:3). Even when kings, rulers, and politicians seem hostile and evil, Paul reminds Timothy that God wants all people to be saved through Christ (1 Timothy 2:4–5). This is why Christians are called on to pray even for those who persecute them: the goal is to see souls saved, not revenge. Reaching those who were hostile to Christ was Paul’s goal as an apostle (1 Timothy 2:7). Men are specifically commanded to lead in prayer with a spirit of cooperation and love (1 Timothy 2:8).

Verses 9 through 15 shift to an explanation of the role of women in the church. During church gatherings, women are to dress respectfully (1 Timothy 2:9–10). In addition, Paul indicates that women should be taught—a concept not often accepted in that time period. However, just as their clothing ought to be modest, the behavior of women in church ought to be self-controlled and “quiet,” not flashy or dramatic. Some scholars believe Paul might have included this comment specifically to correct certain women who were causing problems during worship gatherings (1 Timothy 2:11).

Paul also teaches that women are not to overtake male authority in the context of church gatherings. This guideline is supported through the example of Adam and Eve (1 Timothy 2:12–14). While Adam is blamed for the fall of man elsewhere (Romans 5:12), Eve was first deceived by Satan.

Paul concludes with a reference to childbearing and godliness, one which is frequently debated by interpreters (1 Timothy 2:15). Most likely, this is meant to encourage a focus on the need for married women to receive salvation and to live out their important role as godly mothers.

Chapter Context
In chapter 1, Paul charged Timothy to hold fast against false teaching. In chapter 2, Paul begins to lay out the practical steps a church needs to take in order to prevent false doctrine from taking over. This begins with prayer, including prayers for leaders outside the church, so Christians can be left in peace. Paul also explains the separation between the roles of men and women in worship services, which should be read in the context of his comments in chapter 3.

Verse by Verse

Verse 1. First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people,

Paul’s phrasing here makes a clear shift from one topic to the next. In prior verses, Paul has charged Timothy to defend sound teachings and to avoid the errors of those who teach without actual knowledge. This section begins a direct focus on church-related issues.

Paul’s first order of business is prayer. He uses all four main Greek words for prayer here to emphasize his point. Deēseis, proseuchas, enteuxeis, and eucharistias are translated into English as “supplications, prayers, intercessions, and thanksgivings.” Each word is distinct in the original Greek language, but those differences are not necessarily the point of Paul’s statement. His purpose is to highlight the need for prayer in the church, rather than particular aspects of prayer such as thanksgiving or requests.

According to Paul, these prayers need to be offered for “all.” The Greek word anthrōpōn is used here, which includes all humankind, both men and women. The next verse adds further detail regarding whom these “all people” include, and later parts of the passage will explain what God’s desire is for them. Paul emphasizes “all” again in both 1 Timothy 2:4 and 6. His words reflect both the teachings of Jesus (John 3:16) and his own letters. In Romans 10:9–11, Paul states “… if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’”

Context Summary
First Timothy 2:1–8 provides a perspective on prayer. Christians are not only supposed to pray, but to pray for all people. This even includes kings, rulers, and government officials. The basis for this is that God wants to see such people saved; His love for them is as great as it is for anyone else. The earthly hope of a believer, then, is the ability to live in peace. Preaching one message was Paul’s primary service to God: that all men are saved in the same way, which is by faith in Christ. The men of a church, then, should lead prayer with an attitude of cooperation and love.

Verse 2. for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.

The prior verse encouraged prayers for “all” people. Here, Paul additionally specifies human rulers and authority figures. Paul spoke elsewhere of the importance of submitting to governing authorities (Romans 13), though he himself was often incarcerated for his missionary work. In this verse, his focus is on prayer for kings. Christians in Ephesus likely thought of politicians in the same way we do today. The natural tendency is to complain about governing leaders and see them as enemies rather than to pray for them and seek to help them come to faith in Christ. Paul sought to correct this approach by commanding prayers for governing leaders.

One practical result of praying for governing leaders is the hope of living in peace without persecution. Christians are to seek a peaceful and quiet life, not a boisterous presence known for harassment of governing leaders. Prayer offers a way to do this. Further, a peaceful life (Galatians 5:22–23) allows believers to live in a godly and dignified way. This practice, in contrast with the false teachers Paul mentions throughout 1 Timothy, reveals a key difference between genuine followers of Christ and all others. Prayer for “all people,” paired with a godly, dignified or honorable life, stands out in a way that pleases God (1 Timothy 2:3).

Verse 3. This is good, and it is pleasing in the sight of God our Savior,

The idea Paul is calling “good” here is the concept of prayer from verse 2. Paul has called for prayers for all people (1 Timothy 2:1), including kings and governing leaders (1 Timothy 2:2). This is a beneficial act which Paul wants to see Timothy include in church worship gatherings. The word translated “good” can also be understood as “noble,” giving distinction and dignity to corporate prayer for governing leaders.

This kind of prayer is also “pleasing” to God. The Greek word apodekton refers to something acceptable, agreeable, or welcoming. It is not merely pleasing to Paul, but also in “the sight of God our Savior.” Paul also uses the phrase “God our Savior” in 1 Timothy 1:1, and three times in his letter to Titus (Titus 1:3; 2:10; 3:4). The phrase is usually associated with a command and highlights the authority of Paul’s instruction regarding prayer in this context. All four of Paul’s other mentions of this phrase for God include reference to a command, doctrine, or God’s kindness.

Verse 4. who desires all people to be saved and to come to the knowledge of the truth.

What seems like a simple statement by Paul, that God wants to see “all” people find salvation, becomes very complex based on one’s assumptions. The Greek phrase is pantas anthrōpous, echoing the same universal sentiment as in 1 Timothy 2:1, where Paul encouraged prayers on behalf of “all people.” The terminology refers to mankind in general, including both men and women. The desire being expressed here applies to all people.

God has all wisdom and can sovereignly choose certain people who will believe (Romans 9:18) and also allow people to decide to believe in Christ (Ephesians 2:8–9). Jesus came to provide a way to know God (John 14:6; Acts 4:12). However, not everyone will believe. God’s desire is for all people to come to faith in Him, according to this verse and others (2 Peter 3:9). In basic terms, the Bible presents reasons to believe that God chooses us for salvation, and that He offers us a choice to be saved, and that not all people are saved.

Taken in a shallow sense, all of this can appear contradictory. And yet, all three concepts are presented in Scripture. The discussion on how these ideas relate to each other is beyond the scope of a short commentary. There are many competing ideas which seek to harmonize the concepts of free will and God’s sovereignty. In the end, all we can or need to know is what we each face: a need for a personal relationship with Christ. The word “saved” used here is sōthēnai, which involves the idea of rescue or restoration.

Beyond simply being saved, God also wants people to come to the “knowledge of the truth.” This includes the idea of understanding what is right about God, or the sound doctrine often mentioned by Paul in this letter. This same phrase is used by Paul in 2 Timothy 2:25; 3:7, Titus 1:1, and by the author of Hebrews in 10:26.

Verse 5. For there is one God, and there is one mediator between God and men, the man Christ Jesus,

This is one of the most memorized, quoted, and useful verses in the Bible. Paul begins with the Old Testament truth that the God of the Bible is the only God who actually exists. This statement is the Shema, meaning “the saying,” the foundational saying of the Law: “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:4–5).

The second phrase transitions to the concept of a mediator. A mediator is a person who serves as an intermediary between two people or parties. Jesus serves to bring people to God (John 14:6) and is the only way to God (Acts 4:12). Hebrews 9:15 mentions this same theme, saying, “Therefore he is the mediator of a new covenant …” Similarly, Hebrews 12:24 uses the phrase, “Jesus, the mediator of a new covenant.”

Paul also highlights the humanity of Jesus, calling him “The man Christ Jesus.” He is God in human form, one hundred percent God and one hundred percent man (John 1:1–14).

This verse not only speaks to the reality of the Christian God, but also that Jesus Christ is the only way to be reconciled to God. No other being, spiritual or human, is needed as a go-between for us and God. The symbolism of the torn temple veil (Matthew 27:51) applies here: Jesus is the way we communicate with God, period. There is no additional step, and there is no other channel.

Verse 6. who gave himself as a ransom for all, which is the testimony given at the proper time.

Ransom, in this context, is the idea of a payment, something commonly mentioned in the Law (Exodus 21:30; 30:12; Leviticus 19:20; 27:29; Numbers 35:31–32). Jesus personally explained His role using this concept, saying “… the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:28; Mark 10:45). The prior verse pointed out that Jesus Christ is the one and only mediator—or reconciler—between God and men. This verse explains that Christ serves this purpose by becoming the payment for our sins.

Paul also uses an interesting reference to timing and testimony. This difficult-to-translate transition most likely refers to Christ’s death as a testimony of God’s character and His desire for the salvation of men. This was explicitly mentioned in 1 Timothy 2:4. The Greek word translated “testimony” is martyrion, which can also be translated as “witness, or to reveal.” Some commentators also see a connection between the “testimony” of the Ten Commandments and Jesus as the “testimony” of the new covenant (Exodus 25:16). This would again emphasize Jesus as the fulfillment of the Law (Matthew 5:17). The phrase “the proper time” simply refers to the coming of Jesus to earth and His sacrifice on the cross at the “right” time.

Verse 7. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

Paul moves from speaking about salvation in Jesus to stating that he was “appointed” to share this message. Paul saw himself as chosen by God for the specific work of serving as a missionary to the Gentiles. His efforts included speaking and traveling to start new churches throughout the Gentile world. Paul started at least twenty churches, likely many more, during his approximately thirty years of ministry. In addition, thirteen of his letters became a part of the New Testament.

Paul’s sudden reference to truth seems strange, for someone proclaiming himself a servant of God. And yet, this is a device Paul used more than once in his other letters. In 2 Corinthians 11:31 and Galatians 1:20 he also makes a point of stating his honesty. The intent seems to be emphasizing the issue at hand. In this case, Paul is referring to his calling from God and to ministry as a preacher and apostle. In the Greek text, the same word for truth is used both for Paul’s personal claim and the reference to what he was teaching the Gentiles.

Throughout 1 Timothy, truth is a key theme (1 Timothy 3:15; 4:3; 6:5), standing contrast to the false teachers in Ephesus.

Verse 8. I desire then that in every place the men should pray, lifting holy hands without anger or quarreling;

This verse concludes a section on prayer in Christian worship, which began in verse 1. Paul uses the Greek word oun in this sentence, meaning “therefore,” to shift to his conclusion. In other words, the statement being made here is justified by the points Paul has just made.

Just as God desires all people to be saved (1 Timothy 2:4), Paul desires that “in every place the men should pray.” Men, as in males, are specified here by Paul, using the Greek word andras. In some cultures, prayer was often delegated to others, particularly to women. This, of course, is not how prayer is meant to be. Something as crucial as communicating with God is not meant to be passed to other people, or left out of a worship gathering. Paul is countering that cultural trend and specifically telling men to pray.

This does not imply, at all, that women are not to pray, as the next verse will include them, by using the Greek word for “likewise.” This follows an important principle of interpretation: telling one group to do something is not, necessarily, an indication that no other group is allowed to do that same thing. In this case, Paul seems to be applying the same general principles to both men and women, but with specific applications given where appropriate.

Lifted hands, as a symbol of worship, is often seen in the Psalms. Psalm 134:2 states, “Lift up your hands to the holy place and bless the Lord!” Psalm 88:9 says, “Every day I call upon you, O Lord; I spread out my hands to you.”

Paul’s reference to avoiding arguments will be used again, later in the letter. A qualification for church leaders called elders—also known as pastors or overseers—was to be “not quarrelsome” (1 Timothy 3:3) Some church leaders in Ephesus may have been bickering during church gatherings. This would lead Paul to specifically mention this as a concern. Prayer during church gatherings is certainly not the time for an argument.

Verse 9. likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire,

This verse begins the second main section of chapter 2, which extends to the end of the chapter at verse 15. The theme is that of the role of women in Christian worship. When believers gather together, how should women function? The first statement made by Paul here uses the term hōsautōs, meaning “likewise.” Paul has just made mention of prayer and its importance. Women, therefore, are to share in similar godly actions as the men of the church. What Paul says here, then, is not a uniqueprinciple for women as much as a specific application for women.

Specifically, this refers to how women dressed and cared for their hair. Then, as now, church gatherings were not an appropriate time to dress seductively or for attention. Clothing styles vary, and tastes change based on time and culture. All the same, how women (and men) dress should be appropriate for worship of God.

Second, women were not to focus on “braided hair.” This is another comment requiring careful cultural understanding. Paul’s point is not that certain hairstyles are necessarily sinful; rather, the message and the motives are. In the culture of Ephesus, braided hair was a luxurious status symbol. In that era, it required much time and financial costs. This was the equivalent of modern hairstyles requiring significant time and cost. Those who put so much energy into hairstyles suggest that their emphasis is on themselves, rather than on worshiping God.

Further, Paul addresses fancy clothes and flashy jewelry. These items are mentioned because of the focus on using money on self rather than to help others (1 Timothy 6:10). Once again, no particular piece of jewelry, or clothing, is being called out as explicitly sinful. The message and effect have to be considered. Then, as now, worship services are not intended to be treated as a prom, social event, or a party where women—or men—”dress to impress.” These are times to worship God and focus on Him. Self-promoting clothes not only distract others from the point of a church gathering, they distract the one who is overly concerned with their appearance.

Context Summary
First Timothy 2:9–15 is one of the more hotly-debated passages of the New Testament. This section provides instruction on the role of women in the context of Christian worship. Despite some phrases which are unclear, the core message is fairly well-defined. Women are not to focus on dramatic appearance or behavior, but to put their efforts into godliness and good works. Women are also not to override the spiritual leadership of men. Understanding the cultural and scriptural context resolves most objections to the text, but this passage remains a source of contention in the modern church.

Verse 10. but with what is proper for women who profess godliness — with good works.

Instead of focusing on clothing, hair, and jewelry, Paul taught that when women gathered for worship, the focus was to be on a reasonable presentation. His phrase about godliness simply refers to women who claimed to be believers in Christ.

Paul’s preference here is that, instead of putting energy and anxiety into things like clothes and jewelry, that the women of the church should focus their attention on “good works.” Hebrews 11 includes women in the list of faithful followers of God, such as Sarah (Hebrews 11:11), the mother of Moses (Hebrews 11:23), and Rahab (Hebrews 11:31). The books of Ruth and Esther in the Old Testament also prominently feature the influential role of godly women. Others, such as Hannah, are often applauded for their godly lives (1 Samuel 1:1–20). In the New Testament both Elizabeth, the mother of John the Baptist, and Mary, the mother of Jesus, were also highlighted as godly women.

In addition, many of the early followers of Jesus were women, including those who first saw Him resurrected (Luke 24:22–24). Paul would later mention widows known for good works (1Timothy 5:10, 25) and encourage the rich (including women) to be “rich in good works” (1 Timothy 6:17–18).

Verse 11. Let a woman learn quietly with all submissiveness.

Context is crucial for understanding any passage of Scripture. This is especially true when the verse, taken out of its context, is easily misunderstood. This verse is especially prone to misinterpretation and controversy, so it needs to be carefully understood and carefully interpreted.

This provocative statement actually begins with an assumption about women which was foreign to ancient culture: encouraging the teaching of women. This idea ran in direct contrast to most cultural and religious traditions of the time. In traditional Judaism, women were not allowed to study the Law. Paul’s words here, then, start by following the pattern of Jesus, who taught women as part of His ministry (John 4:27–30; 11:28–30; 19:25).

The truly controversial part of the verse has served as the basis for much debate among Christians. From the context of the Greek language, Paul’s prior comments, and the culture of the time, it is clear that Paul does not mean that women are to remain “silent,” meaning soundless, as in some older translations. The same root Greek word, hesuchios, is used in several places where total silence is clearly not implied (1 Timothy 2:2; 1 Thessalonians 4:11; 1 Peter 3:4). Rather, the term implies a peacefulness, or stillness, or calmness. In that time, religious expressions could be loud, showy, and hysterical. This is exactly what Paul wishes to avoid.

Perhaps the most important context to understand is that of verses 9 and 10, where Paul encouraged women not to dress in flashy, showy ways. Instead, they were to dress modestly. This verse presents the same basic principle, as applied to actions, rather than to clothes. The goal is peacefulness and self-control.

The idea of submissiveness, as used here, is also easily misunderstood. In Ephesians 5:21–33, Paul used the analogy of Christ and the church along with husband and wife in marriage. Mutual submission, or service to one another, was encouraged. Paul emphasized a woman’s submissiveness in 1 Timothy 2:11 but also teaches men to do the same toward their wives elsewhere.

The following verse, likewise, has generated significant controversy, and also needs to be understood carefully.

Verse 12. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.

Verse 11 presented what at first appears to be a controversial statement. Viewed in full context, however, Paul has simply stated that women should not be flagrant or excessively loud or frenzied during a church gathering. Just as clothing should reflect a controlled, reasonable person, so too should behavior in a church service reflect godly peace.

How, then, is this phrase regarding women and teaching to be understood? In the local church, Paul specified men as elders (1 Timothy 3:1–7) and most likely as deacons (1 Timothy 3:8–13). The point made in the New Testament is not that adult women can never teach adult men, as both Priscilla and her husband Aquila did exactly that with Apollos in Acts 18:26. Phoebe also served in some type of church leadership role, with some believing her role of “servant” was as a deacon (Romans 16:1). However, men are consistently specified as the primary local church leaders, in the role of elders.

The key is not the term didaskein, referring to teaching, but the Greek word translated as “exercise authority:” authentein. This word means “to assume a stance of independent authority, give orders to, or dictate to.” In simple terms, women are not to serve in the role of elder, or attempt to lead in the specific ways in which elders are expected to lead. Though women were not—and are not—excluded from praying in church gatherings, men were taught to take leadership in this area.

The repeated reference to “quietness” here again has more to do with self-control than with absolute lack of sound. Women were not to overtake a worship service, by taking control of public prayers or teaching, and especially not through hysterics or commotion. Elders were expected to oversee instruction and prayer in the church. First Corinthians 14:33–35 notes that this practice was not limited to Ephesus; it was true in all early churches.

Verse 13. For Adam was formed first, then Eve;

This short verse, consisting of only six Greek words, states the basis of Paul’s teaching regarding women in the church. This stance, given in the prior two verses, was not based on his own preference, but on the Torah. His reference is to Genesis chapters 1 and 2. Those passages affirm God’s creation of Adam as the first man. Jesus affirmed this same truth in Matthew 19:3–6.

Eve was formed second, as the first woman on earth (Genesis 2:21–23). She was made from Adam (Genesis 2:21). This emphasis on order is Paul’s guide for how men and women are to function in church worship gatherings. Men are to lead in prayer (1 Timothy 2:1–2, 8) and in teaching (1 Timothy 3:1–7). Women can certainly perform both of these functions, but cannot overstep their authority by serving in roles in which a male elder is expected to lead (1 Timothy 2:8–12).

Verse 14. and Adam was not deceived, but the woman was deceived and became a transgressor.

In verse 13, Paul referenced the order in which Adam and Eve were created (Genesis 1—2) as support for the idea of men taking the primary leadership role in spiritual matters. Continuing his references to Adam and Eve, Paul now refers to the fall of mankind. This catastrophe is charged to Adam: the sin is considered his, though the first to actually disobey was Eve (Romans 5:12). Paul specifies here that “Adam was not deceived.” This clarifies that even though Adam ate the forbidden fruit, he did not do so due to the serpent’s influence; he did so by taking the fruit from Eve (Genesis 3:17). Instead, “the woman was deceived.” In Genesis 3:13, Eve said, “The serpent deceived me, and I ate.”

All people in history have done as Eve: they have sinned and are “transgressors” (Galatians 2:18; James 2:9, 11). Paul was not writing to make Eve or women appear as worse sinners than men. Instead, he was grounding his teaching about church leadership in the order of creation: man, then woman. All human beings are sinners in need of the grace of God (Galatians 3:28; Ephesians 2:8–9). Paul will go on in the next verse to provide an important contrast related to Eve’s role as the first transgressor.

Verse 15. Yet she will be saved through childbearing — if they continue in faith and love and holiness, with self-control.

This verse has often been confusing to readers. This is not surprising, since it is often debated among translators. The Greek of this passage does not provide explicit clarity as to what Paul means by these phrases. There are several ways in which this first statement about being “saved through childbearing” can be interpreted, and a few which are clearly not part of Paul’s intent here.

First of all, this is clearly not a reference to salvation, in the sense of heaven and hell. Women are not “saved” in that sense by having children, but by Christ, by grace through faith (John 3:16; Ephesians 2:8–9).

Some readers believe Paul is referring to women being kept safe through the physical process of childbirth. That is, that their love and self-control will keep them alive during the dangerous process of labor and delivery. This is possible, but seems highly unlikely given the context of both this passage and the rest of the New Testament.

Others think Paul might have been referring to women avoiding the dangers of the world by remaining at home to raise children. The idea would be that a woman who focuses on godly behavior in the home, as a mother, is “preserved” from the kind of deception and failure Eve experienced. This, again, is possible, but also seems unlikely.

A more likely interpretation is that Paul is, in this first phrase, still referring to Eve when he mentions “salvation.” Paul has just referenced the Old Testament account of Adam and Eve. Adam was formed first, then Eve. Eve was then deceived by the Devil (1 Timothy 2:14). Yet, according to this view of Paul’s words, Eve can continue her legacy through her generations of children (Genesis 3:16; 4:1–3). The term sōthēsetai, often translated as “save,” can also mean “to preserve, to keep safe.”

By this account, then, women are not “saved” through children in the spiritual sense, but rather leave a legacy or are preserved through bearing children. The same is true of Eve, who had an opportunity to leave a legacy despite her sin. The salvation in this case is that of heritage: women who lead godly lives and raise children are blessed with a special kind of “preservation” in the future.

According to Paul, this legacy is not automatic, but conditional. Women not only have influence through their children; they also must live godly lives.

End of Chapter 2.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.