1 Timothy 2:12 Komentář

In this chapter Paul treats, I. Of prayer, with many reasons for it (Ti1 2:1-8). II. Of women's apparel (Ti1 2:9, Ti1 2:10). III. Of their subjection, with the reasons of it (Ti1 2:11-14). IV. A promise given for their encouragement in child-bearing (Ti1 2:15).

INTRODUCTION TO 1 TIMOTHY 2 In this chapter the apostle exhorts to prayer for all sorts of men, gives rules and directions about the dress of women, and their subjection to their husbands; and concludes with some comfort to them. The apostle exhorts to prayer in the first place, directs to the several parts and branches of prayer, and points to the persons to be prayed for, and what should be prayed for on their account, Ti1 2:1. And next follow the reasons or arguments engaging to it, which are taken from the agreeableness of it in the sight of God; from the will of God, that all men should be saved: from there being but one God of all, and one Mediator between God and men; from Christ's giving himself a ransom price for all; and from the apostle being a preacher of the Gospel to the Gentiles, as well as Jews, Ti1 2:3 wherefore he concludes and determines, according to his apostolical power and authority, that prayer be made in any place, provided there were faith and purity, and wrath and doubting were laid aside, Ti1 2:8. Also, he exhorts women to appear, especially in public service, in a modest and becoming dress, and to adorn themselves with good works, Ti1 2:9, and that they should be silent learners, and not teachers, and be in subjection to their husbands, Ti1 2:11. The reasons of which subjection are taken from the formation of Adam before Eve, and from Eve's being deceived, and not Adam, Ti1 2:13. However, for the comfort of women, it is observed, that though in sorrow they bring forth children, yet through the birth of a Son, the promised Messiah, they shall be saved, who continue in faith, charity, and holiness, with sobriety, Ti1 2:15.

For Adam was first formed,.... Immediately by God, out of the dust of the earth; and the breath of life was breathed into him, and he became a living soul; thus wonderfully and fearfully was he made; after this he was put into the garden of Eden, to dress it, and all creatures were brought to him, to give them names; and still an help meet or a companion was not found for him. All this while Eve was not as yet formed, but after this, then Eve. She was formed out of him, was made out of one of his ribs; and was formed for him, for his use, service, help and comfort; and here lies the strength of the apostle's reason, why the woman should be in subjection to the man; not so much because he was made before her; for so were the beasts of the field before Adam; and yet this gave them no superiority to him; but because she was made out of him, and made for him, see Co1 11:8. So that the woman's subjection to the man is according to the laws of nature and creation; and was antecedent to the fall; and would have been, if that had never been; though that brought her into a lower, and meaner, and more depressed estate; which the apostle next mentions. The words may be rendered, "the first Adam", or "Adam the first was formed, and then Eve". See Co1 15:45.

The divine law indeed has excluded women from the ministry, but they endeavor to thrust themselves into it. And since they can effect nothing of themselves, they do all through the agency of others. In this way they have become invested with so much power that they can appoint or eject priests at their will. Things in fact are turned upside down, and the proverbial saying may be seen realized—“Those being guided are leading the guides.” One would wish that it were men who were giving such guidance, rather than women who have not received a commission to give instruction in church. Why do I say “give instruction”? The blessed Paul did not suffer them even to speak with authority in the church. But I have heard someone say that they have obtained such a large privilege of free speech as even to rebuke the prelates of the churches and censure them more severely than masters do their own domestics.

For with us indeed the woman is reasonably subjected to the man, since equality of honor causes contention. And not for this cause only, but by reason also of the deceit which happened in the beginning. You see Eve was not subjected in her original condition as she was made. Nor was she called to submission when God first brought her to the man. She did not hear anything from God then about submissiveness. Nor did Adam originally say any such word to her. Rather he said indeed that she was “bone of his bone, and flesh of his flesh,” but of rule or subjection he mentioned nothing. This occurred only after she made an ill use of her privilege. She who had been made a helper was found to be an ensnarer. Then the original relation was ruined, and she was justly told for the future: “your turning shall be to your husband.”

"But I suffer not a woman to teach." "I do not suffer," he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. "For Adam," says he, "was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."

Let a woman learn in silence with all submissiveness. I do not permit a woman to teach or to exercise authority over a man, but to remain quiet. Not only does he require women to be modest, but also silent and submissive; for through silence, they signify submission. I do not permit a woman to teach. He removed every opportunity for a woman to speak. For since he commanded them to be silent, so that they would not speak under the grounds of a reasonable excuse for teaching, he says, "Nor let them teach," not only human things but also spiritual ones. And he forbade teaching in the assembly. For he did not entirely remove teaching from them; for he allows them to teach their own children for a time, as he says later on. or to exercise authority over a man. For to teach is indeed to assume authority over a man.

The Apostle takes away from woman every occasion for speaking in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: let them not teach; because this would give them authority and preeminence over the husband. Meanwhile, the wife is commanded to be in submission. "Your desire shall be for your husband," it is said (Gen. 3:16). Thus it is fitting for her to keep silence. Through silence she will best show her submission. Know, however, that the Apostle does not forbid women to teach in general, but only in church; outside the church this is not forbidden to her. Thus Priscilla instructed Apollos with sound teaching; thus a believing wife is not forbidden to instruct an unbelieving husband.

Likewise, he states what things are not permitted to women, saying nor to use authority over the man: but to be in silence. Consequently, he forbids them to teach. Against this, the vision wherewith his mother instructed him (Prov 31:1). I answer that some teaching is public, and this does not belong to woman, and thus he says in the church, some is private, and by this a mother teaches her son. But we read that Deborah taught the people of Israel (Judg 5:7). The answer is that her learning came through the spirit of prophecy, and the grace of the Holy Spirit does not distinguish between man and woman; furthermore, she did not preach publicly, but gave advice under the influence of the Holy Spirit. Second, they are forbidden to use authority over the man: a woman, if she have superiority, is contrary to her husband (Sir 25:30). And the Philosopher says that the dominion of women is the death of a family, as tyrants of a commonwealth. Accordingly, he forbids two things against the two things that are suitable to her, namely, to be in silence and to be subject to the man.

Prayer, supplication, and thanksgiving, must be made for all men; because God will that all should be saved, Ti1 2:1-4. There is but one God and one Mediator, Ti1 2:5-7. How men should pray, Ti1 2:8. How women should adorn themselves, Ti1 2:9, Ti1 2:10. They are not suffered to teach, nor to nor to usurp authority over men, Ti1 2:11-14. How they may expect to be saved in child-bearing, Ti1 2:15.

Nor to usurp authority - A woman should attempt nothing, either in public or private, that belongs to man as his peculiar function. This was prohibited by the Roman laws: In multis juris nostri articulis deterior est conditio foeminarum quam masculorun,; l. 9, Pap. Lib. 31, Quaest. Foeminoe ab omnibus officiis civilibus vel publicis remotae sunt; et ideo nec judicis esse possunt, nec magistratum gerere, nec postulare, nec pro alio invenire, nec procuratores existere; l. 2, de Reg. Juris. Ulp. Lib. i. Ad Sab. - Vid. Poth. Pand. Justin., vol. i. p. 13. "In our laws the condition of women is, in many respects, worse than that of men. Women are precluded from all public offices; therefore they cannot be judges, nor execute the function of magistrates; they cannot sue, plead, nor act in any case, as proxies." They were under many other disabilities, which may be seen in different places of the Pandects. But to be in silence - It was lawful for men in public assemblies to ask questions, or even interrupt the speaker when there was any matter in his speech which they did not understand; but this liberty was not granted to women. See the note on Co1 14:34, Co1 14:35 (note).

PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (Ti1 2:1-15) therefore--taking up again the general subject of the Epistle in continuation (Ti2 2:1). "What I have therefore to say to thee by way of a charge (Ti1 1:3, Ti1 1:18), is," &c. that, first of all . . . be made--ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is . . . As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare Ti1 1:20) God's name by "speaking evil of dignities" (Ti1 6:1; Pe2 2:10; Jde 1:8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [OLSHAUSEN]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (Ti1 2:4-6). supplications--a term implying the suppliant's sense of need, and of his own insufficiency. prayers--implying devotion. intercessions--properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

usurp authority--"to lord it over the man" [ALFORD], literally, "to be an autocrat."