1Paul exhorteth to pray and give thanks for all men, for kings and magistrates especially. 4God willeth the salvation of all men. 7Paul's commission to teach the Gentiles. 8He directeth how women should be attired; 11permitteth them not to teach; 15but promiseth that they shall be saved in childbearing on certain conditions.
1I EXHORT therefore, that, first of all, 1supplications, prayers, intercessions, and giving of thanks, be 2made for 3all men;
1 Although sometimes these kinds of prayer are in some degree taken in a wider sense, yet nevertheless the same may here be suitably distinguished. Namely, that supplications are entreating prayers from all kinds of punishments and troubles; prayers, desires for God’s help and for all kinds of blessing; intercessions, prayers or also complaints which we make unto God on behalf of others; giving of thanks, which are made for God’s benefits received by us or by others.
2 Namely, not only in particular, but especially in the assemblies of the faithful, seeing public prayers are a part of the office of the teachers. See Acts 6:4.
3 That is, for all kinds of people, of what calling or nation so ever they may be, high or low, as this word all is often in God’s Word taken for all kinds. See Mat. 4:23; Luke 11:42; 1 Cor. 10:25; Eph. 1:3; and that the word all must be so taken here, appears from John 17:9; Gal. 5:12; 2 Tim. 4:14; 1 John 5:16; Rev. 6:10, where it is testified that we must not pray for all and everyone, yes, that the faithful also have prayed against some.
2Fora kings, and for all that are in authority; 4that we may lead a quiet and peaceable life in all 5godliness and honesty.
a Jer. 29:7.
4 Some take this as the end or the cause wherefore the authorities are set in eminency, namely, that under their government we might live in peace, as Paul teaches also Rom. 13:3, 4, but it is also appropriately taken by others for the cause wherefore we must pray for the authorities, forasmuch as there are often authorities, as in the times of the apostles, who persecute the church of God, and seek to hinder her members from living in godliness and in peace.
5 This concerns religion or the first table of God’s commandments, as the following word honesty, or civility, has respect to the commandments of the second table and to the services which we owe one to another. For, good authorities are keepers or defenders of both tables of the Ten Commandments.
3For 6this is good and acceptable in the sight of God our Saviour;
6 Namely, to pray for all people, as the following verses show.
4Whob will have 7all men to be saved, and to come unto the 8knowledge of the truth.
b Ezek. 18:23; 2 Peter 3:9.
7 This word all is here also taken for all kinds, as appears by the previous 2nd verse, of which this verse gives a reason; as also by the word will, for, if God will have all men to be saved, as such shall also all be saved, for God does whatsoever He wills, Psalm 115:3; Rom. 9:19; Eph. 1:11. And the same is proved also from what the apostle adds that God wills that they would all come unto the knowledge of the truth, seeing the Scripture testifies that this is a privilege of God’s people. See Psalm 147:19, 20; Mat. 11:25; John 6:45; Eph. 2:12, etc. If any man would want to say, that God wills this, if men do will it also, that is, to hang salvation partly on God’s will, and partly on man’s will, this is contrary to what the apostle teaches, Rom. 9:16, 23; 10:20; 11:35, 36, and throughout elsewhere.
8 Namely, revealed in the Gospel, as the following verses point out.
5Forcthere is 9one God, and oned mediator between God and men, 10the man Christ Jesus;
c John 17:3; Rom. 3:30.
9 Namely, in number; or, one only God, as also one Mediator, that is, one only Mediator. See John 14:6; Acts 4:12.
d Gal. 3:19; Heb. 9:15.
10 Paul does not speak this to exclude His Divinity from this office of Mediatorship, for, He is God manifest in the flesh, 1 Tim. 3:16, and God has obtained His church by His own blood, Acts 20:28, but to show that in His human nature He paid the ransom for us, and that as a man He is also like unto us, and therefore all kinds of people have a free access by faith unto Him, and to His sacrifice. See Heb. 2:10, etc.
6Whoe gave himself 11a ransom 12for all, to be 13testified 14in due time.
e Mat. 20:28; Eph. 1:7; Col. 1:14.
11 That is, satisfaction for sin.
12 Namely, who believe in Him. See Mat. 20:28; John 10:15; Rom. 3:25.
13 Or, for to be, to reveal that testimony in due time. Or, revealed, namely, of God’s exceeding great love towards man, as Paul speaks in Rom. 5:8; or, the Savior, of Whom the prophets have testified to be revealed in due time, 1 Peter 1:11, 12.
14 Gr. in proper times. Namely, appointed by God to that end, which the apostle calls the fullness of time, Gal. 4:4.
715Whereunto I am ordainedf a 16preacher, and an apostle, (Ig speak the truth 17in Christ, and lie not;) a teacher of the Gentiles in faith and verity.
15 Or, Unto which. Namely, to testify, whereof is spoken in the previous verse.
f Acts 9:15; 13:2; 22:21; Gal. 1:16; 2:8; Eph. 3:8; 2 Tim. 1:11.
16 Of the characteristic of this word see the annotation on Rom. 10:14.
g Rom. 1:9; 9:1.
17 That is, through Christ, or by Christ, a form of an oath, as Rom. 9:1.
8I will therefore that men prayh18every where, liftingi up 19holy hands, without 20wrath and doubting.
h John 4:21.
18 That is, not only at home, and in private, but also in the assemblies of the congregation, where so ever they take place. And this Paul adds here, because in the Old Testament prayers were for the most part bound to the temple at Jerusalem, which in the times of the New Testament may be made in all places without exception, according to the prophesy in Mal. 1:11; John 4:21. See also Mat. 18:19, 20.
i Psalm 134:2.
19 That is, which are free from all injustice and oppression of the innocent. See Psalm 26:6; Isa. 1:15, 16, and holy hands are also opposed to the washings and purifications which were usual in the ceremonial law. See Heb. 9:10.
20 By the word wrath is appropriately understood all evil inclinations of heart towards our neighbor, and by the word doubting, the doubting and disputing of the mind, or the murmuring of unbelief against God’s promises; of which both defects must be kept out of our prayers. See Mat. 5:22, 23, 24; James 1:6, 7, 8.
9Inj like manner also, that 21women adorn themselves 22in modest apparel, with shamefacednessk and sobriety; not with 23broided hair, or gold, or pearls, or costly array;
j Titus 2:3; 1 Peter 3:3.
21 Namely, everywhere, but especially when they appear in public assemblies; for, of those he speaks here principally, as appears from what follows, since many of the female sex are mostly accustomed to beautify themselves when they are to appear in such assemblies.
22 Or, a comely apparel, whereby not only the apparel, but also all other adornments is understood, which the apostle will have to be neither sordid or careless, nor also spectacular and costly, but decent and becoming everyone according to their calling. See also the characteristic of the same word in 1 Tim. 3:2.
k a sense of shame
23 Not all kinds of plaiting the hair, nor the putting on of gold and pearls are forbidden here, as may be seen Gen. 24:22, 53; Exod. 35:22; Prov. 31:12; Luke 15:22, but such as tend to pride, lightness, intemperance, or scandalous display of women’s bodies, contrary to or beyond their state and calling. See Isa. 3:16, etc.; 1 Peter 3:3, etc.
10But (which becometh women 24professing godliness) with good works.
24 That is, make profession of the true religion, or do promise to live godly and christianly.
11Let the woman learn in silence with all subjection.
12Butl I suffer not a woman 25to teach, norm to usurp authority over the man, but to be in silence.
l 1 Cor. 14:34.
25 Namely, others, in public assemblies, as Paul expresses in 1 Cor. 14:34. Otherwise women may also instruct their children at home, as the mother of Solomon did, Prov. 31:1, yea, even others also, when necessity or edification requires it. See 1 Sam. 25:24; Acts 18:26, etc.
m Gen. 3:16; Eph. 5:24.
13Forn Adam was first formed, then Eve.
n Gen. 1:27; 2:22.
14Ando Adam was 26not deceived, but the woman being deceived was 27in the transgression.
o Gen. 3:6.
26 Namely, first, and by Satan himself.
27 Namely, not only for herself, but also for her husband, whom she brought unto sin and transgression.
15Notwithstanding she shall be saved 28in childbearing, if 29they continue in faith and charity and holiness with sobriety.
28 As such is the Greek word dia also taken for in, Rom. 4:11, and elsewhere. The sense is, that, although giving birth to children with pain is laid upon women for a punishment, yet nevertheless the same shall not hinder their salvation, if they continue in faith, etc.
29 Namely, the women. The apostle speaks here in the plural number, to show that this comfort belongs to all faithful women; which some indeed apply to the children; but, seeing parents shall not bear the guilt of their children when they perish through their own fault, Ezek. 18:3, 4, it must necessarily be understood of women.