1 Timothy 2:9-15

Therefore (v1), since Paul wants the church to be praying, he does not leave it to chance but calls on men (males, Grk. andros) everywhere (in all the churches) to take the lead.  Women are not forbidden to pray, but we should note that Paul is speaking about conduct in the church and particularly in the worship services of the local church.  From the beginning the local churches met for this and other purposes (Acts 2:41-47) and men were called on to lead in prayer.

The men were to be men of character.  We do not believe the position of prayer is the critical issue (other positions are common in scripture).  What is important is that the one praying be holy, especially not praying in anger (perhaps at the authorities for whom they were praying) or doubting.  Your translation may say dissension.  Either is a proper translation of the Greek dialogos which can refer to dialogue between people (thus dissension) or internal dialogue (thus doubt).

The reason men are called to lead probably becomes clear as we continue in the passage.  Paul calls on women to learn in silence with all submission and does not permit them to take authority, especially authority of the ministry of the Word.  The need for this instruction makes sense.  Men and women were created equal (Gen. 1, both in God’s image) and equally blessed in the church (there is no male nor female, Gal. 3:28).  But this is not an issue of equality; it is the result of Gen. 2 when God established order in the relationships.  Paul looks to creation (v13) and the entrance of sin (v14).  Women who were saved felt a great respect and freedom in the Church which they did not experience in Roman society.  But Paul was cautioning that this not become a basis for disrespect of men or challenging God’s established order.  And by the way, silence in 2:11 is the same term used in 2:2 which refers to a quietness or calmness in society.  The woman is known more for her modesty (not calling attention to herself) and good works (such as those referred to in 1 Tim. 5:10) than for her words.

The hope expressed in 1 Tim. 2:15 is interesting and difficult to understand.  What does it mean that she will be saved in childbearing?  Some see the salvation as temporal rather than eternal, but the reference to continuing in faith, love and holiness seems to go against this.  Some say childbearing women are in a better position to be saved, but that suggests ascribing efficacy to her works.  Others say she will be saved even though she must bear children, connecting it with the curse in Gen. 3:16.  Some refer it to the birth of the Messiah, the seed of the woman (Gen. 3:15) born of Mary.  In the end a woman is saved by faith (the continuing is evidence of that faith) however we understand this.

The local church is a family.  It is not a surprise that the order in the home would carry over into the church as well.  As we will see in the coming passage, leaders manage the church best who manage their families well (1 Tim. 3:4-5).  Let us be in our churches, by God’s grace, the house of God (1 Tim. 3:15).

1 Timothy 2:1-8

Paul refers to this as his first exhortation, even though it is the second chapter, because it is here he begins to give Timothy rules for proper conduct in the church (1 Tim. 3:15).  What is the first area of conduct?  It is that a church be a house of prayer, the dom molitvy as our friends in Ukraine call their churches. 

·        What kinds of prayers are to be offered?  2:1 offers 4 terms: supplication (making request of God), prayers (applying to any kind of prayer), intercessions (coming to God on behalf of others, standing between God and the person or situation), and giving of thanks (meaning, giving of thanks).

·        For whom should we pray?  First, for all people.  But then he emphasizes kings and all who are in authority.  In Paul’s day this would include emperors such as Claudius and Nero, governors such as Felix and Festus, kings like Agrippa II and local leaders such as Gallio (Ac. 18:12-17).

·        What is the immediate goal of this praying?  It is that we might lead a quiet and peaceful life.  It calls for rest (Ac. 9:31) rather than persecution or havoc (Acts 8:1-3; 9:1).  Even ungodly governments serve God by keeping peace.  

·        What is the longer term goal of this praying?  It is that God desires (Greek wills) that all men be saved and come to the knowledge of the truth. Prayer for those in authority is so that they do their job of keeping the peace so that believers can spread the gospel.  It’s not that the gospel can’t spread when there is persecution; in fact it did in Acts 8:1ff.  But the peace of Rome (pax Romana) allowed for the rapid spread of the gospel (e.g. Acts 13-28), providing great roads and laws of protection.

The desire for prayer leads to a fantastic rehearsal of the gospel.  To be saved and to come to the knowledge of the truth are not synonyms but are, I believe, consecutive ideas.  First we are saved by faith; then we grow in faith, coming to the full knowledge (that is the meaning of the Greek) of the truth, as in Rom. 12:2 when our minds are renewed so we are transformed into Christ’s image.

God so strongly wills this for all men (as in 2:1, anthropos, humanity) that He sent His Son to be, not only the Redeemer, but the ransom (the redemption price) for all.  Note the great statements in 2:5 which reinforce what Paul said in 1 Tim. 1.  There is one God (cf. 1:17) and one Mediator, the Man Christ Jesus (cf. 1:15).  

The reference to one Mediator is packed full of truth that is explained in detail in Hebrews.  Christ, who is God in the flesh (2:11,14), became a man to be our High Priest.  The Priest was always taken from those He represented before God so for Christ to represent us He had to be man (5:1).  As Mediator He established a new covenant by which we are forgiven by grace through faith (8:6).

Don’t you love it when Paul gets side-tracked by the Spirit?  We are called to pray, a duty tied to the greatest truth of all: God has provided redemption for all.  Let us use days of calm for the spreading of the gospel!

1 Timothy 1:12-20

Here is a marvelous encouragement to believers, all of whom are called to serve their Lord in one way or another.  Paul first explains how he, a blasphemer, persecutor and insolent man, could be faithful to Christ.  Then he encourages Timothy, his spiritual son, to be faithful as well.  

v Paul, 1:12-17.

·        Christ did three things for Paul (v12).  He enabled Paul.  Paul was not faithful in his own power.  He considered Paul faithful.  Like Peter (John 21:18) Paul had confidence that Christ had chosen him for something he would complete.  And it was Christ who put Paul in ministry.  He used Barnabas and the elders at Antioch but it was the calling of Christ on the road to Damascus that mattered to Paul (cf. his testimony in Ac. 26:12-23).

·        Further note that Paul twice says I obtained mercy (v13,16).  First he obtained mercy because his pre-conversion life was lived in ignorance and unbelief.  Paul actually thought he did God a favor persecuting Christians (Acts 26:9).  This is not an excuse.  As a Jew he was blinded (study this out in Luke 23:34; Acts 3:17).  But God was merciful and gracious (v14) and brought Paul to himself.  Christ did this so that Paul could be an example of His longsuffering and His ability to save the worst of sinners.  No wonder Paul bursts forth in great praise of God (v17).

·        The fundamental point for Paul is the faithful saying in v15.  Paul is the evidence that Christ Jesus came into the world to save sinners and no sinner is so sinful as to be beyond the reach of Christ.

v Timothy, 1:18-20.

·        How can Timothy be faithful?  In one phrase, he must wage the good warfare.  He won’t be faithful if he doesn’t remember that he is in a war.  Any ministry that truly serves Christ invites attack from the enemy.  To do this he will need two things: faith and a good conscience.  Faith because it is not his war to win; like Paul he must be enabled by Christ and this happens as we trust Him.  A good conscience because the enemy is always looking for something with which to render the servant of Christ useless.  Too often we see God’s men discredited by immorality or financial failure or some other sin.  Failure to be above reproach invites failure in ministry.

·        Two examples are given of men who failed.  Hymenaeus apparently taught falsely about the resurrection (2 Tim. 2:16-18); his false teaching led others away from the faith.  Alexander may have been the man who resisted Paul’s ministry, even speaking against him at his defense in Rome (2 Tim. 4:14-15).  The only hope for these men was to be turned over to Satan (removed from the Church, as in 1 Cor. 5:5) so they might repent.

As believers we are Christ’s servants; servants must be faithful (1 Cor. 4:2).