Tyndale Open Study Notes1 Timothy 2

This passage first covers prayer and then the behavior of men and women (2:1–7; 8–10). It ends with the topic of women and teaching (2:11–15).

Paul addresses how false teachers influenced behavior in God's household, the church (3:15). Corruption had influenced worship, roles related to gender, and leadership within this community (2:1–15; 3:1–13).

Here, prayer focuses on the church’s mission. This suggests that false teachers damaged the church's reputation in society and hindered its mission to non-Jewish people (see 3:6–7; 6:1; Titus 2:5).

everyone: The prayers of the false teachers and their followers did not align with God's will to save all kinds of people (2:3–4).

• all those in authority: These are people with the power to either persecute or protect the church (see also Romans 13:1–7; 1 Peter 2:13–17).

• lead tranquil and quiet lives: The goal is not that Christians hide. The goal is to show the beauty of the good news about Jesus through Christian living. It is also important to continue the church's mission without unnecessary problems (see 2 Timothy 3:12; 1 Peter 3:13–17).

• in all godliness: The word godliness and its related terms summarize the beliefs, attitudes, and lifestyles that align with true knowledge of God, obeying him, and genuine worship (also at 1 Timothy 3:16; 4:7–8; 5:4; 6:3, 5–6, 11).

Short teachings like this one appear throughout the letters to Timothy and Titus (see also 1 Timothy 3:16; 2 Timothy 1:9–10; 2:8, 11–13; Titus 3:4–7). They might have adapted these teachings from creeds, hymns, or prayers familiar to the churches. The teachings probably relate to Paul's trouble with false teachers. The false teachers' teachings weakened the universal message of the good news about Jesus and the mission to non-Jews (Gentiles). The false teachers also did not accurately understand Jesus and his salvation.

• There is one God and one mission for all people (Romans 3:29–30; Galatians 3:26–29). The phrase one God is a key statement of Christian faith, similar to the basics of Jewish faith (Deuteronomy 6:4).

• there is one mediator between God and men, the man Christ Jesus: Jesus is fully human and fully God. This means he is the only one who can make peace between God and humanity (see 1 Corinthians 8:6; Ephesians 4:5–6).

• Genuine prayer among the Ephesian church had declined because of the false teachers' influence (see 1 Timothy 6:4–5; 1:4; compare 2 Timothy 3:1–5; Titus 3:9–11).

• lifting up holy hands: See Isaiah 1:15–17. This was an ancient gesture for praise and asking for help (see Exodus 9:29; 1 Kings 8:22, 54; Nehemiah 8:6; Psalm 28:2; Luke 24:50).

• without anger or dissension: Compare James 3:8–12.

• The subject is still community prayer.

• women to adorn themselves with respectable apparel, with modesty: Paul recommends Christian women must praise God rather than seek praise from people (compare 1 Peter 3:3–5). They should focus on doing good deeds for others, not on enhancing their appearance or being sexy. Gold, pearls, or expensive clothes suggest wealth (see 1 Timothy 6:5–10, 17–19). The reference to wealth might have been part of the power struggles within the church that Timothy had to address (2:11–15).

Paul continues discussing women in the church, focusing on their role in public teaching (see also 1 Corinthians 11:2–16; 14:33–36; 2 Corinthians 11:3).

• to teach or to exercise authority over a man: The link between teaching and authority depends on how we understand both. Women did teach (Titus 2:3–5). But the New Testament does not plainly show or support women teaching men in church meetings (see Acts 18:26; 1 Corinthians 14:34–35; Philippians 4:3). We know it happened in some churches because Paul responded against it. Women did prophesy (Acts 2:17–18; 21:9; 1 Corinthians 11:5). But some types of prophecy might not have been considered the same as teaching with authority (Acts 11:28; 21:10–11; 1 Corinthians 14:29).

• exercise authority over a man: This verb can mean either an attitude of dominance or simply exercising authority.

• The common view of this verse is that Paul thinks social roles come from man being created first (Genesis 2:7, 22; 1 Corinthians 11:8–12). People often link Paul's reasoning to the leading role of the firstborn son in the Old Testament. However, there are exceptions to the firstborn rule in Scripture (see Genesis 27–28). While the New Testament retains gender differences, it also promotes equality in Christ (Galatians 3:28; see also 1 Corinthians 11:11–12; 12:13; Ephesians 5:21; Colossians 3:11).

• It is possible that some false teachers claimed a reversal of gender roles in Christ, which gave women a level of dominance to which Paul objected. Paul might be referring to this in order to challenge that claim and restore balance.

Women, however, will be saved through childbearing (or by accepting their role as mothers, or by the birth of the Child): The most likely explanation is that false teachers caused trouble in households (see 1 Timothy Book Introduction, “Setting”). Paul urged these women to return to proper roles in their homes, following the truth of the gospel (good news) (see 1:4–5; 4:1–5). By doing this, they would be saved in the ultimate sense (see 4:16; compare 3:13). This verse might refer to Genesis 3:15–16, suggesting a reversal of the effects of human sin. This could mean either the normal birth of children or the birth of the Messiah.