mh_parser/vol_split/54 - 1Timothy/Chapter 2.xml

<div2 id="iTim.iii" n="iii" next="iTim.iv" prev="iTim.ii" progress="68.51%" title="Chapter II">
<h2 id="iTim.iii-p0.1">F I R S T   T I M O T H Y.</h2>
<h3 id="iTim.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iTim.iii-p1">In this chapter Paul treats, I. Of prayer, with
many reasons for it, <scripRef id="iTim.iii-p1.1" osisRef="Bible:1Tim.2.1-1Tim.2.8" parsed="|1Tim|2|1|2|8" passage="1Ti 2:1-8">ver.
1-8</scripRef>. II. Of women's apparel, <scripRef id="iTim.iii-p1.2" osisRef="Bible:1Tim.2.9-1Tim.2.10" parsed="|1Tim|2|9|2|10" passage="1Ti 2:9,10">ver. 9, 10</scripRef>. III. Of their subjection, with
the reasons of it, <scripRef id="iTim.iii-p1.3" osisRef="Bible:1Tim.2.11-1Tim.2.14" parsed="|1Tim|2|11|2|14" passage="1Ti 2:11-14">ver.
11-14</scripRef>. IV. A promise given for their encouragement in
child-bearing, <scripRef id="iTim.iii-p1.4" osisRef="Bible:1Tim.2.15" parsed="|1Tim|2|15|0|0" passage="1Ti 2:15">ver. 15</scripRef>.</p>
<scripCom id="iTim.iii-p1.5" osisRef="Bible:1Tim.2" parsed="|1Tim|2|0|0|0" passage="1Ti 2" type="Commentary"/>
<scripCom id="iTim.iii-p1.6" osisRef="Bible:1Tim.2.1-1Tim.2.8" parsed="|1Tim|2|1|2|8" passage="1Ti 2:1-8" type="Commentary"/><div class="Commentary" id="Bible:1Tim.2.1-1Tim.2.8">
<h4 id="iTim.iii-p1.7">Universal Prayer
Recommended. (<span class="smallcaps" id="iTim.iii-p1.8">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.iii-p2">1 I exhort therefore, that, first of all,
supplications, prayers, intercessions, <i>and</i> giving of thanks,
be made for all men;   2 For kings, and <i>for</i> all that
are in authority; that we may lead a quiet and peaceable life in
all godliness and honesty.   3 For this <i>is</i> good and
acceptable in the sight of God our Saviour;   4 Who will have
all men to be saved, and to come unto the knowledge of the truth.
  5 For <i>there is</i> 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 Whereunto I am
ordained a preacher, and an apostle, (I speak the truth in Christ,
<i>and</i> lie not;) a teacher of the Gentiles in faith and verity.
  8 I will therefore that men pray every where, lifting up
holy hands, without wrath and doubting.</p>
<p class="indent" id="iTim.iii-p3">Here is, I. A charge given to Christians to
pray for all men in general, and particularly for all in authority.
Timothy must take care that this be done. Paul does not send him
any prescribed form of prayer, as we have reason to think he would
if he had intended that ministers should be tied to that way of
praying; but, in general, that they should make <i>supplications,
prayers, intercessions, and giving of thanks:</i> supplications for
the averting of evil, prayers for the obtaining of good,
intercessions for others, and thanksgivings for mercies already
received. Paul thought it enough to give them general heads; they,
having the scripture to direct them in prayer and the Spirit of
prayer poured out upon them, needed not any further directions.
Observe, The design of the Christian religion is to promote prayer;
and the disciples of Christ must be praying people. Pray <i>always
with all prayer,</i> <scripRef id="iTim.iii-p3.1" osisRef="Bible:Eph.6.18" parsed="|Eph|6|18|0|0" passage="Eph 6:18">Eph. vi.
18</scripRef>. There must be prayers for ourselves in the first
place; this is implied here. We must also pray <i>for all men,</i>
for the world of mankind in general, for particular persons who
need or desire our prayers. See how far the Christian religion was
from being a sect, when it taught men this diffusive charity, to
pray, not only for those of their own way, but for all men. Pray
for kings (<scripRef id="iTim.iii-p3.2" osisRef="Bible:1Tim.2.2" parsed="|1Tim|2|2|0|0" passage="1Ti 2:2"><i>v.</i> 2</scripRef>);
though the kings at this time were heathens, enemies to
Christianity, and persecutors of Christians, yet they must pray for
them, because it is for the public good that there should be civil
government, and proper persons entrusted with the administration of
it, for whom therefore we ought to pray, yea, though we ourselves
suffer under them. <i>For kings, and all that are in authority,</i>
that is, inferior magistrates: we must pray for them, and we must
give thanks for them, pray for their welfare and for the welfare of
their kingdoms, and therefore must not plot against them, that in
the peace thereof we may have peace, and give thanks for them and
for the benefit we have under their government, that <i>we may lead
a quiet and peaceable life in all godliness and honesty.</i> Here
see what we must desire for kings, that God will so turn their
hearts, and direct them and make use of them, that we under them
may lead a quiet and peaceable life. He does not say, "that we may
get preferments under them, grow rich, and be in honour and power
under them;" no, the summit of the ambition of a good Christian is
to lead a quiet and peaceable life, to get through the world
unmolested in a low private station. We should desire that we and
others may lead a peaceable life <i>in all godliness and
honesty,</i> implying that we cannot expect to be kept quiet and
peaceable unless we keep in all godliness and honesty. Let us mind
our duty, and then we may expect to be taken under the protection
both of God and the government. <i>In all godliness and
honesty.</i> Here we have our duty as Christians summed up in two
words: godliness, that is, the right worshipping of God; and
honesty, that is, a good conduct towards all men. These two must go
together; we are not truly honest if we are not godly, and do not
render to God his due; and we are not truly godly if we are not
honest, for God hates robbery for burnt-offering. Here we may
observe, 1. Christians are to be men much given to prayer: they
ought to abound herein, and should use themselves to prayers,
supplications, &amp;c. 2. In our prayers we are to have a generous
concern for others as well as for ourselves; we are to pray for all
men, and to give thanks for all men; and must not confine our
prayers nor thanksgiving to our own persons or families. 3. Prayer
consists of various parts, of supplications, intercessions, and
thanksgivings; for we must pray for the mercies we want, as well as
be thankful for mercies already received; and we are to deprecate
the judgments which our own sins or the sins of others have
deserved. 4. All men, yea, kings themselves, and those who are in
authority, are to be prayed for. They want our prayers, for they
have many difficulties to encounter, many snares to which their
exalted stations expose them. 5. In praying for our governors, we
take the most likely course to lead a peaceable and quiet life. The
Jews at Babylon were commanded to seek the peace of the city
whither the Lord had caused them to be carried captives, and to
pray to the Lord for it; for in the peace thereof they should have
peace, <scripRef id="iTim.iii-p3.3" osisRef="Bible:Jer.29.7" parsed="|Jer|29|7|0|0" passage="Jer 29:7">Jer. xxix. 7</scripRef>. 6. If
we would lead a peaceable and quiet life, we must live in all
godliness and honesty; we must do our duty to God and man. <i>He
that will love life, and see good days, let him refrain his tongue
from evil, and his lips that they speak no guile; let him eschew
evil, and do good; let him seek peace, and pursue it,</i> <scripRef id="iTim.iii-p3.4" osisRef="Bible:1Pet.3.10-1Pet.3.11" parsed="|1Pet|3|10|3|11" passage="1Pe 3:10,11">1 Pet. iii. 10, 11</scripRef>. Now the reason
he gives for this is <i>because this is good in the sight of God
our Saviour;</i> that is, the gospel of Christ requires this. That
which is acceptable in the sight of God our Saviour we should do,
and should abound in.</p>
<p class="indent" id="iTim.iii-p4">II. As a reason why we should in our
prayers concern ourselves for all men, he shows God's love to
mankind in general, <scripRef id="iTim.iii-p4.1" osisRef="Bible:1Tim.2.4" parsed="|1Tim|2|4|0|0" passage="1Ti 2:4"><i>v.</i>
4</scripRef>.</p>
<p class="indent" id="iTim.iii-p5">1. One reason why all men are to be prayed
for is because there is one God, and that God bears a good will to
all mankind. There is one God (<scripRef id="iTim.iii-p5.1" osisRef="Bible:1Tim.2.5" parsed="|1Tim|2|5|0|0" passage="1Ti 2:5"><i>v.</i> 5</scripRef>), and one only, there is no other,
there can be no other, for there can be but one infinite. This one
God <i>will have all men to be saved;</i> he desires not the death
and destruction of any (<scripRef id="iTim.iii-p5.2" osisRef="Bible:Ezek.33.11" parsed="|Ezek|33|11|0|0" passage="Eze 33:11">Ezek. xxxiii.
11</scripRef>), but the welfare and salvation of all. Not that he
has decreed the salvation of all, for then all men would be saved;
but he has a good will to the salvation of all, and none perish but
by their own fault, <scripRef id="iTim.iii-p5.3" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii.
37</scripRef>. He will have all to be saved, <i>and to come to the
knowledge of the truth,</i> to be saved in the way that he has
appointed and not otherwise. It concerns us to get the knowledge of
the truth, because that is the way to be saved; <i>Christ is the
way and the truth, and so he is the life.</i></p>
<p class="indent" id="iTim.iii-p6">2. There is one Mediator, and that mediator
gave himself a ransom for all. As the mercy of God extends itself
to all his works, so the mediation of Christ extends itself thus
far to all the children of men that he paid a price sufficient for
the salvation of all mankind; he brought mankind to stand upon new
terms with God, so that they are not now under the law as a
covenant of works, but as a rule of life. They are under grace; not
under the covenant of innocence, but under a new covenant: <i>He
gave himself a ransom.</i> Observe, The death of Christ was a
ransom, a counter-price. We deserved to have died. Christ died for
us, to save us from death and hell; he gave himself a ransom
voluntarily, a ransom for all; so that all mankind are put in a
better condition than that of devils. He died to work out a common
salvation: in order hereunto, he put himself into the office of
Mediator between God and man. A mediator supposes a controversy.
Sin had made a quarrel between us and God; Jesus Christ is a
Mediator who undertakes to make peace, to bring God and man
together, in the nature of an umpire or arbitrator, a days-man who
lays his hand upon u both, <scripRef id="iTim.iii-p6.1" osisRef="Bible:Job.9.33" parsed="|Job|9|33|0|0" passage="Job 9:33">Job ix.
33</scripRef>. He is a ransom that <i>was to be testified in due
time;</i> that is, in the Old-Testament times, his sufferings and
the glory that should follow were spoken of as things to be
revealed in the last times, <scripRef id="iTim.iii-p6.2" osisRef="Bible:1Pet.1.10-1Pet.1.11" parsed="|1Pet|1|10|1|11" passage="1Pe 1:10,11">1 Pet.
i. 10, 11</scripRef>. And they are accordingly revealed, Paul
himself having been ordained a preacher and an apostle, to publish
to the Gentiles the glad tidings of redemption and salvation by
Jesus Christ. This doctrine of Christ's mediation Paul was
entrusted to preach to every creature, <scripRef id="iTim.iii-p6.3" osisRef="Bible:Mark.16.15" parsed="|Mark|16|15|0|0" passage="Mk 16:15">Mark xvi. 15</scripRef>. He was appointed to be a
teacher of the Gentiles; besides his general call to the
apostleship, he was commissioned particularly to preach to the
Gentiles, <i>in faith and truth,</i> or faithfully and truly. Note,
(1.) It is good and acceptable in the sight of God and our Saviour
that we pray for kings and for all men, and also that we lead a
peaceable and quiet life; and this is a very good reason why we
should do the one as well as the other. (2.) God has a good will to
the salvation of all; so that it is not so much the want of a will
in God to save them as it is a want of will in themselves to be
saved in God's way. Here our blessed Lord charges the fault: <i>You
will not come unto me that you may have life,</i> <scripRef id="iTim.iii-p6.4" osisRef="Bible:John.5.40" parsed="|John|5|40|0|0" passage="Joh 5:40">John v. 40</scripRef>. <i>I would have gathered
you, and you would not.</i> (3.) Those who are saved must come to
the knowledge of the truth, for this is God's appointed way to save
sinners. Without knowledge the heart cannot be good; if we do not
know the truth, we cannot be ruled by it. (4.) It is observable
that the unity of God is asserted, and joined with the unity of the
Mediator; and the church of Rome might as well maintain a plurality
of gods as a plurality of mediators. (5.) He that is a Mediator in
the New-Testament sense, gave himself a ransom. Vain then is the
pretence of the Romanists that there is but one Mediator of
satisfaction, but many of intercession; for, according to Paul,
Christ's giving himself a ransom was a necessary part of the
Mediator's office; and indeed this lays the foundation for his
intercession. (6.) Paul was ordained a minister, to declare this to
the Gentiles, that Christ is the one Mediator between God and men,
who gave himself a ransom for all. This is the substance of which
all ministers are to preach, to the end of the world; and Paul
magnified his office, as he was the apostle of the Gentiles,
<scripRef id="iTim.iii-p6.5" osisRef="Bible:Rom.11.13" parsed="|Rom|11|13|0|0" passage="Ro 11:13">Rom. xi. 13</scripRef>. (7.) Ministers
must preach the truth, what they apprehend to be so, and they must
believe it themselves; they are, like our apostle, to preach in
faith and verity, and they must also be faithful and trusty.</p>
<p class="indent" id="iTim.iii-p7">III. A direction how to pray, <scripRef id="iTim.iii-p7.1" osisRef="Bible:1Tim.2.8" parsed="|1Tim|2|8|0|0" passage="1Ti 2:8"><i>v.</i> 8</scripRef>. 1. Now, under the gospel,
prayer is not to be confined to any one particular house of prayer,
but men must pray every where: no place is amiss for prayer, no
place more acceptable to God than another, <scripRef id="iTim.iii-p7.2" osisRef="Bible:John.4.21" parsed="|John|4|21|0|0" passage="Joh 4:21">John iv. 21</scripRef>. <i>Pray every where.</i> We must
pray in our closets, pray in our families, pray at our meals, pray
when we are on journeys, and pray in the solemn assemblies, whether
more public or private. 2. It is the will of God that in prayer we
should lift up holy hands: <i>Lifting up holy hands,</i> or pure
hands, pure from the pollution of sin, washed in the fountain
opened for sin and uncleanness. <i>I will wash my hands,</i>
&amp;c., <scripRef id="iTim.iii-p7.3" osisRef="Bible:Ps.26.6" parsed="|Ps|26|6|0|0" passage="Ps 26:6">Ps. xxvi. 6</scripRef>. 3. We
must pray in charity: <i>Without wrath,</i> or malice, or anger at
any person. 4. We must pray in faith <i>without doubting</i>
(<scripRef id="iTim.iii-p7.4" osisRef="Bible:Jas.1.6" parsed="|Jas|1|6|0|0" passage="Jam 1:6">Jam. i. 6</scripRef>), or, as some
read it, <i>without disputing,</i> and then it falls under the head
of charity.</p>
</div><scripCom id="iTim.iii-p7.5" osisRef="Bible:1Tim.2.9-1Tim.2.15" parsed="|1Tim|2|9|2|15" passage="1Ti 2:9-15" type="Commentary"/><div class="Commentary" id="Bible:1Tim.2.9-1Tim.2.15">
<h4 id="iTim.iii-p7.6">Paul's Charge to Females. (<span class="smallcaps" id="iTim.iii-p7.7">a.
d.</span> 64.)</h4>
<p class="passage" id="iTim.iii-p8">9 In like manner also, that women adorn
themselves in modest apparel, with shamefacedness and sobriety; not
with broided hair, or gold, or pearls, or costly array;   10
But (which becometh women professing godliness) with good works.
  11 Let the woman learn in silence with all subjection.
  12 But I suffer not a woman to teach, nor to usurp authority
over the man, but to be in silence.   13 For Adam was first
formed, then Eve.   14 And Adam was not deceived, but the
woman being deceived was in the transgression.   15
Notwithstanding she shall be saved in childbearing, if they
continue in faith and charity and holiness with sobriety.</p>
<p class="indent" id="iTim.iii-p9">I. Here is a charge, that women who profess
the Christian religion should be modest, sober, silent, and
submissive, as becomes their place. 1. They must be very modest in
their apparel, not affecting gaudiness, gaiety, or costliness (you
may read the vanity of a person's mind in the gaiety and gaudiness
of his habit), because they have better ornaments with which they
should <i>adorn themselves, with good works.</i> Note, Good works
are the best ornament; these are, in the sight of God, of great
price. Those that profess godliness should, in their dress, as well
as other things, act as becomes their profession; instead of laying
out their money on fine clothes, they must lay it out in works of
piety and charity, which are properly called good works. 2. Women
must learn the principles of their religion, learn Christ, learn
the scriptures; they must not think that their sex excuses them
from that learning which is necessary to salvation. 3. They must be
silent, submissive, and subject, and not usurp authority. The
reason given is because <i>Adam was first formed, then Eve</i> out
of him, to denote her subordination to him and dependence upon him;
and that she was made for him, to be a help-meet for him. And as
she was last in the creation, which is one reason for her
subjection, so she was first in the transgression, and that is
another reason. <i>Adam was not deceived,</i> that is, not first;
the serpent did not immediately set upon him, but the woman was
first in the transgression (<scripRef id="iTim.iii-p9.1" osisRef="Bible:2Cor.11.3" parsed="|2Cor|11|3|0|0" passage="2Co 11:3">2 Cor. xi.
3</scripRef>), and it was part of the sentence, <i>Thy desire shall
be to thy husband, and he shall rule over thee,</i> <scripRef id="iTim.iii-p9.2" osisRef="Bible:Gen.3.16" parsed="|Gen|3|16|0|0" passage="Ge 3:16">Gen. iii. 16</scripRef>. But it is a word of
comfort (<scripRef id="iTim.iii-p9.3" osisRef="Bible:1Tim.2.15" parsed="|1Tim|2|15|0|0" passage="1Ti 2:15"><i>v.</i> 15</scripRef>) that
those who continue in sobriety shall be <i>saved in
child-bearing,</i> or <i>with</i> child-bearing—the Messiah, who
was born of a woman, should break the serpent's head (<scripRef id="iTim.iii-p9.4" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>); or the sentence which
they are under for sin shall be no bar to their acceptance with
Christ, <i>if they continue in faith, and charity, and holiness,
with sobriety.</i></p>
<p class="indent" id="iTim.iii-p10">II. Here observe, 1. The extensiveness of
the rules of Christianity; they reach not only to men, but to
women, not only to their persons, but also to their dress, which
must be modest, like their sex; and to their outward deportment and
behaviour, it must be in silence, with all subjection. 2. Women are
to profess godliness as well as men; for they are baptized, and
thereby stand engaged to exercise themselves to godliness; and, to
their honour be it spoken, many of them were eminent professors of
Christianity in the days of the apostles, as the book of Acts will
inform us. 3. Women being more in danger of exceeding in their
apparel, it was more necessary to caution them in this respect. 4.
The best ornaments for professors of godliness are good works. 5.
According to Paul, women must be learners, and are not allowed to
be public teachers in the church; for teaching is an office of
authority, and the woman must not usurp authority over the man, but
is to be in silence. But, notwithstanding this prohibition, good
women may and ought to teach their children at home the principles
of religion. Timothy from a child had known the holy scriptures;
and who should teach him but his mother and grandmother? <scripRef id="iTim.iii-p10.1" osisRef="Bible:2Tim.3.15" parsed="|2Tim|3|15|0|0" passage="2Ti 3:15">2 Tim. iii. 15</scripRef>. Aquila and his wife
Priscilla expounded unto Apollos the way of God more perfectly; but
then they did it privately, for <i>they took him unto them,</i>
<scripRef id="iTim.iii-p10.2" osisRef="Bible:Acts.18.26" parsed="|Acts|18|26|0|0" passage="Ac 18:26">Acts xviii. 26</scripRef>. 6. Here are
two very good reasons given for the man's authority over the woman,
and her subjection to the man, <scripRef id="iTim.iii-p10.3" osisRef="Bible:1Tim.2.13-1Tim.2.14" parsed="|1Tim|2|13|2|14" passage="1Ti 2:13,14"><i>v.</i> 13, 14</scripRef>. Adam was first formed,
then Eve; she was created for the man, and not the man for the
woman (<scripRef id="iTim.iii-p10.4" osisRef="Bible:1Cor.11.9" parsed="|1Cor|11|9|0|0" passage="1Co 11:9">1 Cor. xi. 9</scripRef>); then
she was deceived, and brought the man into the transgression. 7.
Though the difficulties and dangers of childbearing are many and
great, as they are part of the punishment inflicted on the sex for
Eve's transgression, yet here is much for her support and
encouragement: <i>Notwithstanding she shall be saved,</i> &amp;c.
Though in sorrow, yet she shall bring forth, and be a living mother
of living children; with this proviso, that they continue in faith,
and charity, and holiness, with sobriety: and women, under the
circumstance of child-bearing should by faith lay hold of this
promise for their support in the needful time.</p>
</div></div2>