1 TIMOTHY 2 The Importance of Christian Prayer, Principle & Practice & God Honoring Worship

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1 1 TIMOTHY 2 The Importance of Christian Prayer, Principle & Practice & God Honoring Worship vv. 1-4 EXHORTATION FOR PRAYERS, INTERCESSIONS & GIVING OF THANKS [1 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, 2 for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. 3 For this is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth.] First of all refers to primary importance as well as first on a list. Paul shifts his focus from dealing with false doctrine to church practice and organization [chapter 3]. First and foremost is his wise counsel on public worship, especially in regards to the place, purpose and practice of prayer in a Christian s worship of God. Therefore, he exhorts believers to be proactive in the public affairs that affect them by offering up various kinds of prayers for ALL MEN. Exhortation carries with it a strong form of encouragement and sense of urgency. This is something that should be done. Undoubtedly Paul wanted all Christians to offer up prayers for a widespread spiritual awakening among the populace and its rulers. Note that supplications, prayers, intercessions and thanksgiving are all good and acceptable to God our Savior and should be made for all men; including our top leaders and all that are in authority. Here are the meanings of the words Paul uses. SUPPLICATION = a petition for a specific need PRAYER = a reverent request addressed to God INTERCESSION = specific dialog with God; idea of an interview THANKSGIVING = free expression of gratitude offered as worship The primary purpose of this kind of prayer is for the salvation of all those who are in authority, including political leaders, which is consistent with what Peter tells us is on the heart of God the salvation of all people. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. 2 Pet. 3:9 This desire of God is even evident in the Old Testament in the choice one is given to accept the patience and mercy of the LORD {see e.g., Deut. 11:26; 30:15, 19-20; Ezek. 18:31; Jer. 21:8}. Now you shall say to this people, Thus says the LORD: Behold, I set before you the way of life and the way of death. Jer. 21:8 The reason our prayers can be effectual is because of the amazing patience, mercy and grace of the LORD. God wants Christians to have the same attitude He has; to all who are in authority; even those political leaders who oppose us and to those who would seek us harm! 1

2 However, God s patience and mercy can only go as far as the response of the person. Or do you despise the riches of His goodness, forbearance 1, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who will render to each one according to his deeds. Rom. 2:4-6 If a man is unrepentant then only the Final Judgment of God awaits him. This tells us that God will take care of evil, corrupt and unrepentant men and women, even those in high political offices will someday give an account of their evil deeds. But until then we are exhorted to pray for them! Why? So that we as Christians can lead a quiet life filled with peace as we live a life of godliness [holiness a separated life] and reverence [respectful and humble] which means we put God first in all things. Study Question: Why should we include all kinds of prayers for all people in our worship of God? vv. 5-7 ONE GOD & MEDIATOR BETWEEN GOD & MEN CHRIST JESUS [5 For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time, 7 for which I was appointed a preacher and an apostle I am speaking the truth in Christ and not lying a teacher of the Gentiles in faith and truth.] Perhaps some of the false teachers were teaching that there was more than one way to God. Perhaps the influence of Roman Emperor worship was being addressed here. Caesar was considered a god to be worshipped and feared. In ancient Rome there existed a high council or college of priests [Collegium Pontificum] that presided over the state religion and each one had the title of pontifex. This word comes from two Latin root words, pons meaning bridge + facere meaning to make and thus meant to make a bridge or build a bridge. The reference was to one who made a bridge between the Roman gods and the common man; which meant that these priests were highly revered 2. The head or high priest of this college of pontiffs was the Emperor Caesar and he was given the title pontifex maximus [lit. greatest pontiff ] and thus had the distinction of being the chief bridge builder to the gods 3. They were imposter mediators. Therefore, it is important to note that Paul says we are to pray FOR kings; not TO kings. 1 The word for forbearance in this verse means a truce, that is, a temporary suspension of judgment. It is a military term that means to hold back. 2 This was perhaps originally meant in a literal sense. The position of bridge-builder was indeed an important one in Rome where the major bridges were over the Tiber River, considered sacred and a deity; and only prestigious authorities with sacral functions could be allowed to "disturb" it with mechanical additions. However, it was always understood in its symbolic sense as well that the pontifices were the ones who provided the "bridge" between gods and men. 3 Later, after the Roman Catholic Church was established, this term was applied to the Bishop of Rome, the Pope, as the chief bishop of the churches. 2

3 A mediator is one who intervenes to reconcile differences between two opponents and make peace between them. In a very real sense, a mediator can act as an advocate; proposing and executing an action that reconciles the charges against an offending party {Rom. 8:31-34; Heb. 7:24-25; 10:18-23}. Eli, a High Priest in ancient Israel, asks the following poignant question [that others have asked] of his sons who were involved in gross immorality: If one man sins against another, God will judge him. But if a man sins against the LORD, who will intercede for him? 1 Sam. 2:25 Note that Job longed for such a person: For He is not a man, as I am, that I may answer Him, and that we should go to court together. Nor is there any mediator between us, who may lay his hand on us both. Let Him take His rod away from me and do not let the dread of Him terrify me. Then I would speak and not fear Him, but it is not so with me. Job 9:32-35 Then Job answered and said: Even today my complaint is bitter; my hand is listless because of my groaning. Oh, that I knew where I might find Him, that I might come to His seat! I would present my case before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say to me. Would He contend with me in His great power? No! But He would take note of me. There the upright could reason with Him and I would be delivered forever from my Judge. Job 23:1-7 And Jesus Christ is the Answer! My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. 1 John 2:1-2 Paul makes it very clear that there is only one Bridge, one Mediator, One person bridging the gap between God and men and it is the Man Christ Jesus not the man Caesar or any other man for that matter. The reference to Christ as a Man reminds us that God became incarnate in flesh to shed His blood to save that which was flesh {ref. John 1:14}. In the Navy the accused can be assigned a Judge Advocate General, a JAG, to defend them but a Christian has the Greatest Judge Advocate of Grace! Study Questions: What qualifies Jesus Christ to be the One Mediator between God and man? What characteristics did Paul identify for someone who properly prays in a public worship setting? vv A CHRISTIAN WOMAN S ADORNMENT [8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works.] After having emphasized the importance of offering all kinds of prayer for all kinds of people, teaching that the true Gospel of salvation is in Christ Jesus alone; Paul now turns to some practical matters related to assembling together for worship. 3

4 Therefore, because Paul has already urged believers to be in prayer for everyone, his desire was that men [not generic, but gender] everywhere pray and lift up holy hands. This speaks of a life that is in right relationship to God, one that is free of unconfessed sin. Note that men are to do this without wrath [ outbursts of temper ] or doubting/disputing. Broken relationships affect one's ability to pray {ref. Matt 5:22-24; 6:12; 1 Peter 3:7}; which would include leading others in prayer. In other words, we are to have holy hands in the sense that we pray with a humble attitude and by faith patiently trusting in God. Faith and patience always seem to be connected {e.g., James 1:2-4}. James tells the same thing: But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded [lit. two-souled ] man, unstable in all his ways. James 1:6-8 In like manner also ; Paul now directs his attention to a woman s responsibility to be godly and reverent in worship. He specifically refers to the apparel a woman wears in public, notably, during times of public assembly for worship together with men. Peter elaborates on this issue and provides additional insight; including a word to husbands. Do not let your adornment be merely outward arranging the hair, wearing gold, or putting on fine apparel rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror. Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered. 1 Pet. 3:3-7 [.women adorn themselves in modest apparel, with propriety and moderation] Let s work through these terms and find some wonderful truths about the way God intends women, primarily Christian women [those professing godliness ], to present themselves in public. Paul s motivation in admonishing Christian women on their apparel is based on God being more concerned with the internal than the external {1 Sam. 16:7; John 7:24; 1 Pet. 3:4} and therefore the internal is emphasized and the external is minimized. Christian women who are to seek to please God and represent Him well and so should wear clothes that are modest. The Greek word used here is interesting, it is kosmios and comes from the word kosmos. It refers to the orderly arrangement of things [ultimately the Universe]. In other words their clothes are not to be wild or outlandish or represent that which is unnatural. For example, wearing dresses that are ripped in strategic places [the raped look ] or pants that have holes in them. This would include clothes that accentuate the female body see through, low cut in the front and back. Oops just stepped on some toes! Christian women are to wear clothes with propriety or decency; literally meaning not to be seen but rather having a respect for what others see..and with moderation/sobriety; the Greek word used here is derived from two words that literally mean a safe midriff ; implying a safe heart and refers to self-control one of the greatest of Christian virtues! The actual word Paul uses here literally means sound/sane mind or safe mind ; a Christian woman is to be discrete in the way she dresses. 4

5 Christian women are not to spend time or money on elaborate hair-styles which draws attention to themselves [although I would think that a young bride s wedding would be an exception!]. Any hair-do that speaks of vanity should be avoided. Neither are Christian women to show-off by wearing costly jewelry made of gold or pearls or expensive clothing. They should not appear to be trying to be in competition with Heaven {Rev. 21:18-21}. APPLICATION: Perhaps because, as a general rule, women are more conscientious than men how they look in public [just compare the average woman and man at the shopping mall] Paul wants to make sure that they represent God in a godly way with how they dress and accessorize their wardrobe and hair-style. The point was and is today, that godly women are not to draw attention to themselves, especially in a sexually provocative way. During Paul s day, this is what the Greek and Roman women did. However, Christian women are not to be a distraction to worship but a participant in worship. In regards to this issue, women who are spiritually mature can be examples to the younger women, especially teenagers who to tend to compete with one another for the attention of the young men. They can offer suggestions to these girls or even exhort them if the situation warrants it. There are clothes, if one can call them that, some young women wear to church that are more appropriate for the night club scene or even a strip tease joint. Paul would tell us that this is unacceptable in a worship setting for it conjures up images of the sexual promiscuity that pagans are noted for. It is also totally unbecoming of a Christian woman who should desire to live a godly and holy life. In conclusion, the way in which a Christian woman adorns herself should not emphasize the external, but the internal; the apparel should emphasize modesty, decency and discretion. These terms stress not so much the absence of sexuality, though it is included, but rather an appearance that is simple, moderate, judicious and free from pretension and decadence. The specifics Paul mentioned [braided hair, gold, pearls and expensive clothes] are not wrong in themselves, but become inappropriate when they indicate misplaced values {1 Peter 3:3-4}. In the Ephesian church these styles may have been associated with the local temple prostitutes; similar to other places in the world today. Christians must be careful about letting a pagan culture set their fashions and turn their meetings into fashion shows. Instead of stressing external beauty, according to the world's standards, Christian women should manifest a different set of values. They should adorn themselves with [lit., by means of ] good deeds. Christian women should depend on their faithful service in the name of Christ to render them attractive to others. Paul was not making a plea for women to make themselves unattractive; it was simply an exhortation to reject the world's yardstick for measuring beauty and adopt Heaven's standard. One should expect nothing less from women who profess to worship God. Study Questions: What is the proper adornment for Christian women? What is to be emphasized in the apparel a Christian woman wears? What is the apparel that God desires for a Christian woman? 5

6 vv THE CONGREGATIONAL ACCOUNTABILITY OF CHRISTIAN WOMEN [11 Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression.] To begin with, we should acknowledge that this passage of scripture should not be interpreted in an extreme fashion to deny women any role whatsoever in church ministry. After all, Paul himself tells us in Gal. 3:28-29 that: There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise. Women were allowed to exercise their spiritual gifts within the church: But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. 1 Cor. 11:5 And in the next chapter we will see that a woman can serve in the role of a deacon s wife. Therefore, we can conclude that Paul is in agreement with scripture which teaches that God shows no favoritism and that He has no sexual preference. We will see that Paul is not being contradictory here, nor is he chauvinistic, but actually he is self-consistent with scripture. But when it came to teaching and her role in church leadership, Paul was clear, a woman should not be teaching [primarily doctrine] and neither should she be allowed to exercise authority over a man 4. It was already bad enough just with the men {1 Tim. 1:3-7, 19-20}. There s no way to soft-peddle these verses for they are consistent with what Paul wrote to the Corinthian church {1 Cor. 14:34-35; w/ref. Num. 30:3-15}. In his letter to Timothy, Paul elaborates on the reasons why a woman should (a) learn in silence, (b) not teach [doctrine 5 ] nor (c) exercise authority over a man. Paul did not want a woman to serve in a capacity where she was responsible for teaching doctrinal issues because of the two reasons he expresses here; (1) THE ORDER OF CREATION [man first, then woman] and (2) THE DECEPTION OF THE WOMAN [although both sinned, man was not deceived]. In a companion passage in his letter to the Corinthian church: 4 During the time that Paul wrote this, a person could look around and see that in the Roman world the female influence was a part of all the pagan religions and women occupied a prominent place in the worship of various deities. The worship of Aphrodite at Corinth was probably one of the most immoral in which prostitution was actually made into a religion. The thousand vestal virgins who were in the temple of Aphrodite on top of the Acropolis there in Corinth were nothing in the world but prostitutes. They were characterized by extremely disheveled hair, as if they had just gotten out of bed to arouse the sexual passion of the male. Also, in Ephesus where Timothy was at this time, women occupied a very prominent position in the worship at the temple of Diana. In all the mystery religions there were priestesses. It is because of these pagan practices that Paul is emphasizing in this chapter that sexual appeal is not to enter into the public prayer in the services of the Christian churches. Keep in mind that the women led in the mystery religions of Paul s day and they were prominent in sex orgies that were actually part of pagan worship practices. Paul is cautioning women not to speak publicly with the idea of making an appeal on the basis of sex. We need to approach these passages of scripture with these factors in mind. These verses have to do with the learning and teaching of doctrine by women who, in general, are more prone to use their sex appeal than men. 5 From the context of 1 Tim. 1:3-4. 6

7 For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man. For this reason the woman ought to have a symbol of authority on her head, because of the angels. Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all things are from God. 1 Cor. 11:8-12 These words concerning a woman s place in church seem out-dated in our postmodern world and the fallout of the Women s Lib Movement. However, these words remain the word of God and as such need to be understood and put into practice. Paul wrote them under the inspiration of the Holy Spirit and there is a purpose to what he says here. This is a very practical issue. Some confusion exists because many do not take Paul seriously here and they rationalize away what he is actually talking about. The general context of this letter is church organization and conduct and submission to authority according to God s plan and purpose. God is a God of order and all those who are in the Body of Christ, His church, are subject to authority and submission within the church. Note the following from a companion scripture: But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. 1 Cor. 11:3 First of all, on face value, Paul s words are pretty clear and can be summarized as follows: Women are to quietly receive instruction with an attitude of complete submissiveness Women are not allowed to teach [doctrinally] or exercise authority over a man The latter is an admonition reinforced with a call for self-control and deferring to male leadership. This is not a message most women want to hear even within our churches. But I think we have been influenced too much by worldly standard and practices and the fear of the lack of fair and just leadership from men. The reasons given for this are equally controversial in our postmodern world The man, Adam was formed first, then the woman, Eve The man was not deceived but the woman was deceived & feel into sin first So what is the practical meaning for Christians and the churches today? Simply this: women are to (a) learn in silence 6 and be in silence, (b) they are not to teach [doctrinal issues] or (c) exercise authority over a man. Why is such a quiet and submissive spirit of great worth in God's sight? {1 Peter 3:4} Because it manifests an understanding and acceptance of His design for the human race. As elsewhere {ref. 1 Cor 11:8-10}, Paul here based his view of male/female relationships in the church on the account of Creation recorded in Gen 2. He made no reference whatever to the curse of Gen 3:16. 6 Literally, "be in quietness. The word translated "quietness" in 1 Tim 2:11 and silent in v.12, does not mean complete silence or no talking. It is clearly used elsewhere {Acts 22:2; 2 Thess. 3:12} to mean "settled down, undisturbed, not unruly. A different word ( sigao ) means "to be silent, to say nothing" {ref. Luke 18:39; 1 Cor. 14:34}. 7

8 Rather, the roles Paul spelled out here are a product of God's fundamental design wherein Adam was formed first, then Eve {ref. Gen 2:7-25}. More is involved here than mere chronological priority 7. Paul saw the priority in time as indicative of the leadership given to the male, to which the woman, the helper suitable for him {Gen 2:18}, should respond 8. In the next chapter Paul lists the qualifications of elders, who were to be men, and in v.2 he says that they are to be able to teach. The exhortation given here would necessarily exclude a woman from serving in the role of an elder. We will see in chapter 3 that the office of elder was basically that of a pastor who had the responsibility of feeding and protecting the flock of believers [ the sheep ] by caring for them and teaching them sound doctrine. Additionally, Paul allows for women to teach other women and actually encourages them to do so in his letter to Titus: The older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed. Titus 2:3-5 In this way, Paul is actually elevating the status of women within the community of women because up to this point, especially in Judaism, women could have no role whatsoever. Also, this does not mean that God cannot use women in a mighty way to further His plans. Biblical examples include Deborah {Judges 4:4-9}, Queen Esther {Esther 8:1-8; 9:29-32}, Ruth {1:14-17; 4:10-17} and Lydia {Acts 16:13-15}; and others. Finally, it should be remembered that what Paul says here regarding the role of women in the church should be interpreted and applied within the context that there is no sexual preference with God and both Christian men and women are together heirs of God and joint heirs with Christ {Rom. 8:16-17}. Paul is NOT being a male chauvinistic pig here. 7 The apostle, in this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is that she was second in the act of creation; she was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation {Gen. 1 2}. Man was made as the lord of this lower creation and placed in the garden and then the woman was made of a rib taken from his side and given to him, not as a lord, but as a companion. All the circumstances combine to show the subordinate nature of her rank and to prove that she was not designed to exert authority over the man. From Barnes Notes of the New Testament. 8 Further, Paul is here alluding to contrast in the experiences of Adam and Eve. The woman was deceived and became a sinner, but Adam was not the one deceived. Some chauvinists see Paul arguing here that women, as represented in their archetype Eve, are more gullible and thus more susceptible to error, than men. Thus, they say, females should not be in places of teaching or authority in the church. This would be a mistake since Paul did not discount women. Others believe Paul was saying, in effect, Look what happens when the Creation order is reversed and the man abdicates the leadership role to the woman. This also is not the whole story. In any case, Paul was emphatically not excusing or absolving Adam of blame for the Fall of Mankind. Elsewhere Paul put the responsibility squarely on Adam's shoulders {ref. Rom 5:12-21} 8

9 APPLICATION: Women can and have made marvelous contributions to the furtherance of the Gospel and should be permitted to do so within the restrictions Paul give here. If women were to be automatically excluded from any form of Christian service or ministry in the church [based on this passage of scripture], then I m afraid that we would lose a great deal of what the Holy Spirit wants to do through them with the gifts He s given them! Churches miss out on the working of the Holy Spirit if they do not use the gifts that God has given women. God can and will use them in His work. God s Word is replete with scriptures that teach that He is impartial therefore we can trust that God has no sexual preferences. But the exhortation of Paul here is in keeping with (1) God s creative order and (2) the temptations that women face in being deceived. Because of this, the limitations of women within the church are: To quietly receive instruction with an attitude of complete submissiveness. Restricted from teaching on doctrinal issues. Restricted from exercising authority over a man. vv. 15 A WOMAN S PRESERVING LEGACY [15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.] Many wish [myself included] that Paul would have been less ambiguous in his statement. This is an extremely complex verse to unravel and one of the most difficult to interpret; yet Paul wrote it under the inspiration of the Holy Spirit and it must have an important purpose. One thing that is sure, this verse is not teaching that a woman is literally saved by bearing children. If this were true then those women who are unable to have children would be doomed which would be contrary to the clear teaching of scripture. Not to mention this interpretation runs counter to what Paul himself clearly teaches elsewhere. For example, Eph. 2:8 gives the only basis for salvation; For by grace you have been saved through faith, and that not of yourselves; it is the gift of God ; or Rom. 10:9 which prescribes what one must do to be saved; If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. There is no reference to a woman bearing children as a prerequisite for her salvation. Note the context of this passage: it is the original sin of man and woman, Adam and Eve and harkens back to consequences of Adam and Eve s sin: And I will put enmity between you and the woman, and between your seed and her Seed; he shall bruise your head, and you shall bruise His heel. To the woman He said: I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; your desire shall be for your husband, and he shall rule over you. Gen. 3:15-16 [And Adam was not deceived, but the woman being deceived, fell into transgression] This is what Paul had just finished saying and someone might want to argue, foolishly, that a woman therefore has no place of service whatsoever in the church. 9

10 That was not the apostle s intent at all and he now provides women with comfort and hope that they still have a significant but under-appreciated role to fulfill. So he segues into a positive role for women by using the term nevertheless ; i.e., despite the fact that she was deceived, a woman still has a place of service in the church. We should note that the phrase, will be saved, uses the Greek word sozo which can have the following meanings: be preserved, kept safe and sound, be delivered or be protected. A woman s ability to contribute to Christian service will be generally preserved by child bearing and continuing in the virtues that nurture healthy families. Paul is alluding to the saving grace, the redeeming quality of a woman in that she has the awesome responsibility, but also the great privilege, of bringing new life into the world women are the progenitors of the next generation. As Gen. 3:20 says, And Adam called his wife's name Eve, because she was the mother of all living. Yes, it s true that a woman was deceived and first brought sin upon the human race, but Paul is here saying that she is vindicated by bearing children and raising them in a godly fashion. The fact that Paul adds the contingency, if they continue in faith, love and holiness with selfcontrol is most probably a reference to the important maternal role a woman plays in raising a godly family. Modern society has really short-changed women in this regard. The feminist movement, allied with books and movies glorifying women s liberation have exploited the selfish pride in all of us and made a woman (and a man) believe that raising children in the home is a mundane, unimportant job. This is totally unbiblical and nothing could be further from the truth! It really is another attack by Satan on society that destroys God s order of things. In actually the women s liberation movement has demeaned women by stripping them of their godly purpose and heritage leaving them only with the role as a sex object in popular culture to be exploited by unscrupulous men. The point that Paul is making is that raising children and leaving a legacy of godliness instilled in the next generation through faith, love and holiness with a redeemed heart is the greatest privilege any woman could have. Note that Timothy s own life was an illustration of this; in Paul s second letter to him he begins by telling him And.. When I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also. Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. 2 Tim. 1:5-6 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. 2 Tim. 3:

11 What a wonderful legacy Timothy inherited from the women in his life, his mother and grandmother, who instilled in him the knowledge and love of the Lord from the Old Testament scriptures which ultimately led him to salvation! There is a wonderful poem 9 that praises the role that motherhood serves as a tremendous force for change in the world. It s refrain states, The hand that rocks the cradle is the hand that one day rules the world and history is replete with examples of prominent men who have been influenced by their mother s teaching for the bad and the good. Of course the ultimate example of this was Mary and the Paul puts it this way in his letter to the churches in Galatia [modern Turkey]: But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. Gal. 4:4-5 Some other well-known expositors see a hidden spiritual interpretation of v.15, but one that does not hold as much weight within the context of the purpose of Paul s words 10. Conclusion: Paul is saying that although it was the first woman, Eve, that brought sin into the world; it is also by women that the human race is continued. God told man and woman to be fruitful and multiply and fill the earth {Gen. 1:28; 9:1} and women play a major role in that. However, more significant than that is the fact that a woman will find her greatest influence realized, not in seeking the male role in leadership, but in fulfilling God's design for her as wife and mother with all faith, love, and holiness with self-control, which basically echoes the attitude a woman should have in v.9. Sin came into the world by a woman but salvation, or more specifically, the Savior, also came into the world by woman. The woman is vindicated as she bears children and raises them in a godly environment; in faith, love and holiness with a redeemed heart to continue the teaching of truth and salvation to every new generation. Every son of Adam and every daughter of Eve must come to salvation by essentially by faith, accepting the love that God offers through His Son, Jesus Christ. Therefore, both men and women, boys and girls, may confidently rely on Christ s shed blood for the remission of their sins. By continuing in faith, love and holiness accompanied by a redeemed heart the end result is a life separated to God and useful for His service. 9 The Hand That Rocks the Cradle Is the Hand That Rules the World is a poem written by William Ross Wallace that praises motherhood as a preeminent force for change in the world. The poem was first published in 1865 under the title What Rules the World. The poem praises the role motherhood serves as a preeminent force for changing the world and the refrain of the poem is the commonly quoted phrase. 10 Some however see a deeper, more spiritual meaning here. In his commentary on this verse J. Vernon McGee says: It was the original sin of Eve who was deceived that brought sin into the world. Now every time a woman bears a child she brings a sinner into the world that is all she can bring into the world. But Mary brought the Lord Jesus [who was without sin], the Savior into the world. So how are women saved? By childbearing because Mary brought the Savior into the world. Don t ever say that woman brought sin into the world unless you are prepared to add that woman also brought the Savior into the world. My friend, no man provided a Savior: a woman did. However, each individual woman is saved by faith, the same as each man is saved by faith. She is to grow in love and holiness just as a man is. As a song lyric has described this; The One whom Mary delivered would deliver [sozo] her. 11

12 Bibliography (1) Ungers Bible Dictionary, Moody Press of Chicago, Illinois. Copyright (2) Thru the Bible with J. Vernon McGee, 1 Corinthians-Revelation, Vol. 5; The Books of 1, 2 Timothy, pp , Copyright (3) Nelson s Illustrated Bible Dictionary, Thomas Nelson Publishers, Copyright (4) Bible Knowledge Commentary New Testament Edition, Victor Books Scripture Press Publications Inc., edited by John F. Walvoord and Roy B. Zuck; Copyright (5) Willmington's Bible Handbook, Harold Willmington; Tyndale House Publishers, Inc. Copyright (6) Barnes Notes on the New Testament, Kregel Publications, Copyright (7) Wycliffe Bible Commentary, Moody Bible Institute of Chicago, Copyright 1962,

13 Barnes Notes 11 on 1 Timothy 2:11-14: The force of the whole is, that "on every consideration" it was improper, and to be expressly prohibited, for women to conduct the devotions of the church. It does not refer to those only who claimed to be inspired, but to all; it does not refer merely to acts of public preaching, but to all acts of speaking, or even asking questions, when the church is assembled for public worship. No rule in the New Testament is more positive than this; and however plausible may be the reasons which may be urged for disregarding it, and for suffering women to take part in conducting public worship, yet the authority of the apostle Paul is positive, and his meaning cannot be mistaken. [For Adam was first formed, then Eve] The apostle, in this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority. The first is, that she was second in the act of creation, or was made subsequent to man. The reason here assigned cannot be understood to be merely that of priority of existence for then it would give every old person authority over a younger one; but it must refer to the circumstances of the case as detailed in the history of the creation; {Gen. 1 2}. Man was made as the lord of this lower creation and placed in the garden, and then the woman was made of a rib taken from his side, and given to him, not as a lord, but as a companion. All the circumstances combine to show the subordinate nature of her rank, and to prove that she was not designed to exert authority over the man. [And Adam was not deceived, but the woman being deceived was in the transgression]. This is the second reason why the woman should occupy a subordinate rank in all things. It is, that in the most important situation in which she was ever placed she had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterward occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been ineffectual on him. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and example of his wife. Satan understood this, and approached man not with the specious argument of the serpent, but through the allurements of his wife. It is undoubtedly implied here that man in general has a power of resisting certain kinds of temptation superior to that possessed by woman, and hence that the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exceptions, and many noble cases to the honor of the female sex, in which they evidence a power of resistance to temptation superior to man. In many traits of character, and among them those which are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said that "Adam was not deceived," it is not meant that when he partook actually of the fruit he was under no deception, but that he was not deceived by the serpent; he was not first deceived, or first in the transgression. The woman should remember that sin began with her and she should therefore be willing to occupy a humble and subordinate situation. 11 Albert Barnes (Dec 1, 1798 Dec 24, 1870) was an American theologian born in New York. He was a graduate of Princeton Theological Seminary (1823) and an ordained Presbyterian minister. He pastored churches in Morristown, New Jersey ( ) and Philadelphia ( ). His notes were first published in