Verse by Verse

³ Honor widows who are really widows.

⁴ But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God.

⁵ Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day.

⁶ But she who lives in pleasure is dead while she lives.

⁷ And these things command, that they may be blameless.

honor (v.3) = fix the value, estimate, venerate — properly appreciate — (here) includes financial support

really widows (v.3) = absolutely, truly — without financial means, indigent and without children or other relations — There may have been a lot of women in these circumstances due to persecution in the church or perhaps because they had been saved out of an untenable pagan lifestyle.

first (v.4) — shows that this obligation is primary

piety (v.4) = reverence, regard — in a practical sense

at home (v.4) = in one’s household, family

repay (v.4) = recompense, repay what is due for the care of them when young, discharge an obligation

parents (v.4) = lit. “to come before” — older relatives

good and (v.4) — not in the original manuscripts

acceptable (v.4) = well-pleasing

before (v.4) = in the sight of

now (v.5) — in contrast to those who have someone to support them

trusts (v.5) — should be “hopes” — tense is “has her hope settled permanently on God”

supplications (v5) — expressions of personal needs — It could be that these widows who received financial support from the church were, in return, involved in the ministry of praying and caring for the needs of others in the church.

prayers (v.5) = devotions

continues (v.5) = remains, abides

lives in pleasure (v.6) = lives with extravagant self-indulgence, luxuriously (used elsewhere in Scripture only in James 5:5)

dead (v.6) — spiritually dead. Verse 6 literally reads “But the one who lives luxuriously, lives while she is in the state of having died, with the result that she is dead.”

blameless (v.7) = with no grounds for blame

The conditions for receiving welfare from the church are, and should be, much stricter than they are for receiving welfare from the state.

1 Do not rebuke an older man, but exhort him as a father, younger men as brothers,

2 older women as mothers, younger women as sisters, with all purity.

older man (v.1) — the Greek word used here is often translated elders, referring to church leaders. Here it refers to those older in years.

Men were not appointed as elders. They became elders by reason of long, mature experience in the Christian life. Bishops or overseers are appointed from among the elders (Titus 1:5; Acts 14:23). It is best, therefore, to take the term “elder” as a designation of a class of men in the church, the older men who by reason of age, character and long church-membership, have a respected and trusted standing in the church. — Wuest, page 77

rebuke (v.1) = to strike at, rebuke severely, chastise with words — used only here in the Bible. The word translated “rebuke” in other verses means “reprove,” “convict”

exhort (v.1) = beg, beseech, entreat

purity (v.2) = chastity — in spirit, manner and act

Stam thinks the exhortation in question in these two verses relates specifically to the families’ responsibility to take care of their own elderly members and the church’s care of the needy, as laid out in the following verses.

14 Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.

15 Meditate on these things; give yourself entirely to them, that your progress may be evident to all.

16 Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

do not neglect (v.14) = tense indicates “do not keep on neglecting” — don’t be careless, don’t make light

gift (v.14) = charisma = gift of grace enabling Timothy to serve the Church

by prophecy (v.14) — revelation, probably to Paul, of Timothy’s ministry

“Gift” is from charisma, in the technical Pauline sense of extraordinary powers distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating in their souls by the Holy Spirit. The word refers here to a special inward endowment which qualified Timothy for exhortation and teaching, and which was directly imparted by the Holy Spirit. This special endowment was given Timothy “by prophecy.” That is, prophetic intimations were given to Paul as to the selection of Timothy for the ministerial office. These prophecies were given by the Holy Spirit who also bestowed the gift. These prophetic intimations were repeated in connection with the ceremony of ordination at which time the hands of the Church elders were laid upon Timothy. The laying on of hands speaks of identification. Here it was the outward act and ceremony symbolizing the fact that Timothy was now to be identified with the elders in the common work of the ministry of the word. He became one of them and one with them. The word “presbytery” [eldership] is from presbuteros, “an older person, one advanced in years,” used in Luke 22:66 of the body of representative elders of the people in the Sanhedrin. Here it is used of the elders of the local assemblies, those church officials charged with the responsibility of supervising the spiritual welfare of the local assembly. — Wuest, pages 74-75

The gifting that was given to Timothy, and the prophecy that accompanied it, were aspects of the prophetic age before the canon of Scripture was complete. They were consistent with the period of Paul’s ministry and lasted until John was given the final revelation. This  sort of gifting, and all prophecy, has ceased until the end of the age of Grace (1 Corinthians 13:8-10).

mediate (v.15) = attend carefully, be diligent, care for, practice

give yourself (v.15) = lit. “be constantly in these things”

progress (v.15) = blaze the way, advance — the Greek word is always used in a positive sense

take heed (v.16) = hold upon, fasten attention on

continue (v.16) = stay by the side of, stick to them, see them through.

save (v.16) — The salvation referred to here is understood by a study of the context, namely, being saved from the teachings of demon-influenced men. That is, by the reading of the Word, by exhortation from it, and by a clear explanation of its meaning, Timothy and his hearers will be saved from becoming entangled in these heresies. — Wuest, page 76

12 Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.

13 Till I come, give attention to reading, to exhortation, to doctrine.

despise (v.12) = contempt displayed by  harmful action — active, not a mere feeling — tense indicates forbidding an action already occurring

youth (v.12) — Timothy was at least 30 and perhaps as old as 40, but still younger than most ministers and the elders in his church

be (v.12) = keep on becoming — so … Don’t allow anyone to continue pushing you aside. Rather, keep on becoming an example by …

example (v.12) = type, example to be imitated, pattern

word (v.12) — speech

conduct (v.12) — translated elsewhere as “behavior,” “life,” “living”

love (v.12) = agape — sacrifice for the benefit of others

in spirit (v.12) — not in the original manuscripts

purity (v.12) — of motive as well as action

give attention (v.13) — give heed, attach oneself to, apply oneself to, cleave to

reading (v.13) — public reading of Scripture

exhortation (v.13) = encouragement — urge to adopt a certain course of conduct

doctrine (v.13) = teaching

What Paul was probably referring to was the nature of public ministry — reading Scripture, encouraging good conduct and teaching sound doctrine — although a minister should also attend to these things in his own life.

6 If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed.

7 But reject profane and old wives’ fables, and exercise yourself toward godliness.

8 For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come.

9 This is a faithful saying and worthy of all acceptance.

10 For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe.

11 These things command and teach.

instruct (v.6) = lit. “place under,” remind

brethren (v.6) = lit. “from the same womb”

these things (v.6) — those things just taught in verses 1-5

good (v.6 — 2x) = intrinsically good, good in and of itself

minister (v.6) = servant — the same Greek word translated “deacon” in 1 Timothy 3:8

nourished (v.6) = constantly nourishing yourself

words of faith (v.6) = lit. “words of the faith” — doctrine — not just words that express faith

doctrine (v.6) = lit. “the doctrine,” teaching, instruction

carefully followed (v.6) — followed with diligent practice, attended closely

reject (v.7) = refuse, have nothing to do with, shun

profane (v.7) = having no connection or relation to God, secular

fables (v.7) = myths, falsehoods, stories (See 1 Timothy 1:4)

exercise (v.7) — constant exercise, spiritual training

toward (v.7) = with a view to

godliness (v.7) = reverence, respect

profits a little (v.8) — lit. “profits for a little” — in contrast to godliness, which is profitable for all things. — So, bodily exercise is profitable for this life only, but godliness is profitable for this life and that to come.

The words, “bodily exercise,” are found in a parallel passage from Seneca. This renders it almost certain that the primary reference is to gymnastic exercises. The context in which it is found in our Timothy passage refers this bodily exercise to an absurd and profane theosophy of which discipline of the body was the chief or only practical expression. The contrast then is not so much between bodily exercise commonly so called, and piety, as between piety (which includes a discipline of the body) and this asceticism spoken of in the context, that absurd and profane theosophy of which the just-mentioned authority speaks. Paul is not referring here to gymnastic exercises as such, and therefore what he says about their value, cannot be inferred from his remarks here. He is referring to ascetic practices which took the form of physical exercise. — Wuest, pages 70-71

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[This] is an answer to those who would discipline their followers by forbidding them to marry or commanding them to abstain from food. These restrictions, they say, bring health to the soul, but … it is not by mortification of the body that we grow spiritually, but by the study of the Word, and true godliness. — Stam, page 101

Verse 9 refers back to what was just written.

for (v.10) = unto this — unto the end of achieving godliness

labor (v.10) = toil involving weariness — to the point of exhaustion

and (v.10) — indicates increase — “we labor, yea strive”

suffer reproach (v.10) — some manuscripts have the Greek word that means this, but others have another word that means “strive,” from which we get our word for “agony.” — contending as in public games (See 1 Corinthians 9:24-27) — persevering against opposition

we trust (v.10) = lit. “we have hoped” — the tense indicates a continuing action — faith in the certainty of the fulfillment of God’s promises which is so secure that we realize it as a present truth

Savior of all (v.10) — One could find in this statement the idea that God is the Preserver of the entire human race in the sense of His providential care. But the context, which brings in the idea of faith, seems to indicate that the idea of salvation from sin and the impartation of eternal life is the function here of God as Savior. He is Savior of all men in the sense that our Lord is “the Savior of the world” (John 4:42). He is the actual Savior of those who believe, and the potential Savior of the unbeliever in the sense that He has provided a salvation at the Cross for the sinner, and stands ready to save that sinner when the latter places his faith in the Lord Jesus. — Wuest, page 72

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God has made a bona fide offer of salvation to all men, since Christ paid the price for all. Thus we can go to any poor sinner and say to him: “Your sins have been paid for; will you believe this and trust in the Lord Jesus Christ as your Savior?” … This is an offer, an invitation, and the lot of the unsaved is not changed just because Christ died for them. Rather Christ’s death for the sins of all is the basis for God’s offer of salvation to all. The trespasses of the unsaved are not imputed to them now; they may be saved by simple faith because their sins were imputed to Christ. But if they reject the offer of reconciliation the greater condemnation will be theirs, first for all their sins (Revelation 20:12-13), and also for spurning the offer of salvation, the free gift of God purchased for us at so great a cost by the Lord Jesus Christ (2 Thessalonians 2:10). — Stam, page 103.

these things (v.11) — regarding godliness vs. asceticism and the need to avoid fables

1 Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons,

2 speaking lies in hypocrisy, having their own conscience seared with a hot iron,

3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving;

5 for it is sanctified by the word of God and prayer.

now (v.1) = here “but” — contrasting what follows with what has just been said in chapter 3

the Spirit expressly says (v.1) — through revelation to Paul directly

latter (v.1) = that which comes after — No period of time is referred to. Paul was indicating things that would happen after he wrote this, and were already happening.

times (v.1) = seasons characterized by some spiritual or moral feature, as opposed to a period marked by length — so Paul was referring to this entire age of grace.

No specific signs were given to herald the close of the present dispensation of grace or the coming of Christ to catch His own away from this earth. The dispensation of grace is timeless and signless in character. Nothing whatever is said as to how long it will last, or when it will be brought to a close, for every day is a day of grace, pure grace, and this grace is enhanced by the very apostasy which began in apostolic days and has continued to the present. To Paul, the apostasy was already close at hand, and he instructed Timothy as to what to do abut it but God, slow to anger and plenteous in mercy, has allowed it to continue for twenty long centuries. — Stam, pages 87-88.

some (v.1) — those who are misled by the the seducing spirits

depart (v.1) = fall way, turn away

faith (v.1) — the article before the word in the original proves this refers to a specific doctrine — Paul’s doctrine

giving heed (v.1) = attaching oneself to, cleaving to (see 1 Timothy 1:4)

deceiving (v.1) = wandering, roving, misleading, leading to error

doctrines (v.1) = teachings, instructions

Verse 2 refers to the human agents of the deceiving spirits.

Our Lord called Satan the father of lies (John 8:44) and 2 Corinthians 11:14 declares that to deceive men he is “transformed into an angel of light.” And the passage goes on to say: “Therefore it is no great thing if his ministers also be transformed  as the ministers of righteousness; whose end shall be according to their works” (2 Corinthians 11:15). — Stam, pages 92-93.

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The spirit’s work, and the teachings are exhibited in the hypocrisy of them that speak lies; and this hypocrisy finds detailed expression in regulations suggested by a false asceticism. The clause could be better rendered “through the hypocrisy of liars.” It connects with “departing from the faith.” That is, these individuals depart from the faith through the hypocrisy of liars, the false teachers. These who depart from the faith have their conscience seared with a hot iron. The words, “Hot iron,” are superfluous … “branded in their conscience.” The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against conscience. They wear the form of godliness, and contradict their profession by their crooked conduct (2 Timothy 3:5). The brand is not on their brow but on their conscience. These are branded with the marks of Satan (2 Timothy 2:26) as Paul was with the marks of the Lord Jesus (Galatians 6:17). — Wuest, page 67.

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There are religious leaders — closer to home than many think — who, with already-seared consciences, “speak lies in hypocrisy.” It is important that we understand this, for the vast majority of Christian believers go on in “innocent” ignorance of the fact that some spiritual leaders would actually — and willfully — deceive them, a sin much easier to fall into than most of us realize. Such people are easily taken in, for they leave it to the pastor to tell them what is God’s truth, instead of “searching the Scriptures daily,” as the noble Bereans did, to see “whether those things were so” (Acts 17:11). And in their irresponsibility they fail to heed Paul’s exhortation and warning: “That we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). — Stam, page 93.

forbidding to marry (v.3) — some Jewish sects were already doing this during Paul’s time, including the Essenes, who were influencing the Colossian church. And, of course, Rome adopted this in the fourth century.

to be received (v.3) = for reception

by those (v.3) = for those

creature (v.4) = created thing

good (v.4) = of worth in and of itself (as distinct from specifically “beneficial”)

refused (v.4) = thrown away, rejected

sanctified (v.5) = set apart, made holy (not just declared holy)

by the Word of God (v.5) — which has pronounced it clean

and prayer (v.5) — because a believer has given thanks for it

¹⁴ These things I write to you, though I hope to come to you shortly;

¹⁵ but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.

¹⁶ And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.

how you ought to conduct yourself (v.15) = lit. “how it is necessary to behave” or, what sort of conduct is necessary — not directed exclusively to Timothy

house of God (v.15) — there is no article in the original, so it’s referring to any assembly and not a building

pillar (v.15) — a column supporting the weight of a building — the church is supposed to maintain sound doctrine as a pillar maintains a building

ground (v.15) = support, bulwark, stay, prop

without controversy (v.16) = incontrovertibly, confessedly — great without doubt

mystery (v.16) — truth previously hidden, which when revealed, is understood by the hearer — so, the mystery of piety toward God on the part of men is the truth Paul is about to state

godliness (v.16) = reverence, respect — piety toward God — always used of men, not of God

Stam believes the latter part of v.16 refers to godliness, not to Christ specifically. So … godliness is visible in the flesh of men, justified in the spirit sphere in men, seen in men by angels, preached to the nations, believed by some and will be caught up at the Rapture.

Godliness is the subject of this whole chapter, and ungodliness is the opening subject of the next. It seems most natural, therefore, that the apostle should close this section by saying, “Without controversy, great is the mystery of godliness.” — Stam, page 83.

I can see his point. I am undecided whether I agree with him or with the more common view that Christ Himself is in view. Since Christ Himself is the cause and power of godliness, I don’t see a doctrinal problem with either view. Most of my notes on the rest of the chapter follow the view that Christ is the subject of v.16.

God (v.16) — not in the original where it just says “Who” — Most commentators believe this refers to Christ. Stam believes it refers to godliness.

The last part of v.16, beginning with “Who” may have been an old hymn.

manifested (v.16) = made visible — If this is referring to Christ, it implies His preexistence — God is a spirit. He became visible when He became flesh.

justified (v.16) = here “vindicated, proved, pronounced as

spirit (v.16) — Again, if this is referring to Christ, there is some question whether the spirit here is His spirit or the Holy Spirit.

In His spiritual nature, in all its activities and manifestations, His own claims were vindicated, and as the counterpart of this the Father expressed His approbation in His resurrection, itself the entire vindication of His sinlessness and perfection.

The other view that the spirit is here the Holy Spirit, regards the justification as the witness conveyed to Him and to His people by the Holy Spirit bestowed upon Him, a witness given, for example, both at His baptism and His transfiguration. — Vine, pages 173-174

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The words “flesh” and “spirit” are set in opposition to one another. The former word refers to our Lord’s life on earth as the Man Christ Jesus. The latter word refers to what He was in His preincarnate state as pure spirit, as Deity, as being in the form of God and as being the express image of God’s substance. To simplify the matter further, let us say that the word “flesh” refers to His humanity, the word “spirit,” to His deity. During His life on earth, His humanity was clearly seen, but His deity was usually hidden underneath the cloak of His humanity. Yet, at times, momentary flashes of His deity were seen, such as on the Mount of Transfiguration, on the occasion when the Father’s voice from heaven said, “This is My beloved Son, hear Him.” It was seen by His exalted and spotless character, by His works of love and power, by His words of authority. All these vindicated, proved, endorsed, pronounced Him for what He was, Very God of Very God manifest in human flesh. — Wuest, page 64.

in glory (v.16) — with attendant majesty

8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money,

9 holding the mystery of the faith with a pure conscience.

10 But let these also first be tested; then let them serve as deacons, being found blameless.

11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things.

12 Let deacons be the husbands of one wife, ruling their children and their own houses well.

13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

likewise (v.8) — similar to bishops (vs. 1-7)

deacons (v.8) = servants, in relationship to their work (distinguished from “bond servants” which indicates their relationship to their masters) — The KJV includes the word “office” in verses 8 and 13. This is not in the original texts.

reverent (v.8) = having gravity and dignity

double-tongued (v.8) — saying one thing to one person and then another thing to another person, saying one thing while meaning another

given (v.8) = attach one’s self to

not greedy for money (v.8) — disgraceful gain (see v.3)

mystery (v.9) — something that can only be known through divine revelation, not through human apprehension — knowledge withheld until God appoints a time and manner to reveal it.

“The faith,” of course is the “one faith” of Ephesians 4:5, the great body of doctrine committed to and proclaimed by Paul. This body of truth, as we know, was a mystery, a secret, until the glorified Lord revealed it to him (see Ephesians 3:1-3; Romans 16:25-26). It is assumed that the bishops would “hold” this blessed truth out of deep conviction, but this should be the case with the deacons as well, even though their ministry differed from that of the bishops. — Stam, page 78.

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pure conscience (v.9) — A mere intellectual attitude toward the mystery which, in every age attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. — Wuest, page 60.

tested (v.10) = proved, approved after testing — refers to a general judgment, not a formal exam

blameless (v.10) — see v. 2

their wives (v.11) — this may be the intended meaning — in the original it was just “women” with no article — it may apply to women who serve in an assembly, deaconesses (like Phoebe in Romans 16:1)

slanderers (v.11) = accusers, gossipers

temperate (v.11) — see v.2

faithful (v.11) — not slack or superficial in regard to their duties, true to the trust

husbands of one wife (v.12) — see v.2

standing (v.13) = order, rank, position of trust — here = esteem

boldness (v.13) = absence of fear, confidence

boldness in faith (v.13) — boldness founded on faith

1 This is a faithful saying: If a man desires the position of a bishop, he desires a good work.

2 A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach;

3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;

4 one who rules his own house well, having his children in submission with all reverence

5 (for if a man does not know how to rule his own house, how will he take care of the church of God?);

6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil.

7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

true (v.1) = faithful, trustworthy

desires (v.1) = aspire, passionately long for — with no pejorative sense

position (v.1) — not in the original text — lit. “desires overseership”

bishop (v.1) = to look over, oversight — used originally for a foreman or supervisor in secular life — one charged with seeing that what others do is right — with emphasis on character of the service, not the position. The same service as “elder.”

good (v.1) = kalos, intrinsically good

The Greek kalos, in “a good thing,” has, like our own English word “good,” a very broad usage, so that the sense in which a thing is good must be determined by the nature of the thing so called.

Thus the “good Shepherd” is the kind Shepherd; a “good soldier” is a brave soldier and one who willingly endures hardship; a “good foundation” is a solid foundation; “good measure” is abundant measure; “good works” are works which are morally right; “good fruit” is sound, healthy fruit; a “good steward” is a faithful steward; “goodly stones” and “goodly pearls” are stones and pearls of high quality, hence valuable. In each case the subject referred to as kalos, or good, excels in its own particular way. — Stam, page 70

then (v.2) — therefore — Since the work is good, the bishop must be blameless, etc.

blameless (v.2) = lit. “not to be laid hold upon” — not open to blame in the (subjective) estimate of men — giving no grounds for accusation

husband of one wife (v.2) — lit. “a one-woman sort of man” Some commentators think this forbids remarrying if a bishop’s wife dies. I think it’s more likely to be a statement about loyalty and against polygamy or divorcing and remarrying.

temperate (v.2) = sober, in disposition, circumspect, calm

sober-minded (v.2) = lit. “of sound mind” — self-controlled

of good behavior (v.2) = modest, orderly, dignified, not uncouth

hospitality (v.2) = lit. “loving stranger”

The hospitality spoken of here found its occasion in the fact that in the days of the great Roman persecutions, Christians were banished and persecuted, and rendered homeless. Or, in the case of traveling preachers and teachers, ministering from church to church, these servants of God were to be received and cared for by the bishop. Or, because in the early centuries, the local churches had no church edifice in which to worship, the church met in the home of an individual. The bishop should be glad to thus open his home for this purpose. — Wuest, page 55.

able to teach (v.2) = with an aptitude for imparting knowledge, skilled

not given to wine (v.3) = not “to sit long at it” — not likely to be drunk and exhibit the violent behavior that results

not violent (v.3) = not given to fighting

gentle (v.3) = fair, forbearing — not contentious, not a brawler (next word) or quarrelsome

not greedy for money (v.3) = lit. “fond of silver” — not regarding money for its own sake.

Lucre [money] is simply gain. Any “lucrative” enterprise is a gainful one. Thus he warns prospective bishops against taking any course of action for base personal gain. Some, as in Paul’s day, have departed so far from this injunction that they have actually convinced themselves that “gain is godliness” (6:5), that personal gain is an evidence of God’s blessing. But Paul could say for himself and for Titus, in writing to the Corinthians, “did I make a gain of you? … Did Titus make a gain of you?” (2 Corinthians 12:17-18) — Stam, page 73

rules his own house (v.4) = lit. “to stand before” — care for, attend to, rule — with emphasis on “his own” to compare it to God’s (v.5)

well (v.4) = beautifully, excellently

submission (v.4) = lit. “to arrange under, subordinate” — a military term for arranging soldiers in order

reverence (v.4) — same word as “sober-minded” in v.2

church of God (v.5) — church = called out body of individuals — “church of God” is only used of local assemblies

novice (v.6) = lit. “newly planted” — used of palm trees —  recent convert, lacking experience

puffed up (v.6) = lit. “wrapped in smoke” — blinded

condemnation (v.6) = verdict, sentence pronounced — So, the prideful bishop would fall under the same verdict that Satan is under for his pride.

those who are outside (v.7) — unbelievers

testimony (v.7) = witness, good report

This verse (v.7) protects against the tendency to discount a man’s reputation in the community because the people holding it aren’t saved. A worthy man will have a good report outside the church as well as inside.

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.

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.

15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

therefore (v.8) — Verses 3-7 were a parenthesis. Paul is now returning to the subject of the assembly begun in verses 1-2.

desire (v.8) = deliberate purpose, proceeding from reason

the men (v.8) — in contrast to women — not “mankind”

men pray (v.8) — public prayer, in the assembly

everywhere (v.8) = in every place — wherever the assembly meets

holy (v.8) = righteous, gracious (Greek hosios)

Unkindness, anger and suspicion should have no place in our prayers to God, for we ourselves have failed Him again and again. We are not to pray “at” others, but are to pray to  God for and with them. — Stam, page 63

lifting up holy hands (v.8) — common in Israel (1 Kings 8:22; Psalm 28:2, Isaiah 1:15) and in the early church

doubting (v.8) = disputing, skeptical questioning, criticism

adorn (v.9) = The word “adorn” is kosmeo. The noun is kosmos, the basic meaning of which is “an ordered system,” an apt and harmonious arrangement or constitution, “ornament, decoration, adornment.” The verb kosmeo means “to put in order, arrange, make ready.” The word kosmos (order), is opposed to chaos (our “chaos”).

By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. In other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God. The word “modest” is the translation of kosmios “well arranged, seemly, modest.” The word “apparel” here is katastole, which coveys the idea of external appearance, principally in dress. It is deportment, as exhibited externally, whether in look, manner, or dress. — Wuest, pages 45-46.

in like manner (v.9) — referring back to the fact of Paul’s desire

propriety (v.9) = the Greek word indicates a mix of modesty and humility, repugnance of the unseemly

moderation (v.9) = sound judgment, self control

professing (v.10) = proclaiming

godliness (v.10) = devoutness, piety, but with an emphasis on “God”

good (v.10) = beneficial

do not permit a woman to teach (v.12) = lit. “be a teacher” with authority — in the assembly (see 1 Corinthians 14:34-35). See 2 Timothy 1:5; 3:15; Titus 2:3-4 for occasions where women are to teach.

have authority (v.12) — exercise authority, govern

silence (v.12) = quietness

formed (v.13) = molded — used only of soft substances, like clay or wax

Adam was formed first (v.13) — assumption of, and evidence for, the truth and literal interpretation of Genesis 1-3

not deceived (v.14) — His sin was conscious.

In addition to the order in their creation: first Adam, then Eve, the apostle points out that it was not Adam but the woman who was deceived in Eden. He disobeyed with this eyes wide open, evidently through love for his wife. Satan knew the difference in their natures thus he approached Adam, not directly, but through his wife.

These facts, of course, place the greater blame on Adam, thus we read in Romans 5:12 that “by one man [not by one couple] sin entered into the world.”

It is on the facts that God first created Adam, then Eve as an “help meet for him,” and that Eve was the more susceptible to deception, that Paul bases his argument for the relationship of the woman to the man.

The former of these two arguments is expanded in 1 Corinthians 11:8-9: For the man is not of the woman, but the woman of the man, neither was the man created for the woman, but the woman for the man (Cf. Genesis 2:18). — Stam, pages 66-67

deceived (v.14, first use) = deceived (second use) = thoroughly deceived

the woman (v.14) — Eve as a type of all women

fell into transgression (v.14) — the tense indicates the permanent effects resulting from a definite point in time

transgression (v.14) = lit. “stepping across” — breach of law

saved (v.15) — most likely, this means “saved from the social evils that tempt by fulfilling the role given her by God’s design”

It seems that the apostle, in the light of the context, teaches here that in motherhood, i.e., in taking her place in the home, living with her husband in faith, love and holiness, with sobriety, the Christian woman will be saved from the pitfalls that have wrecked the lives of so many women. We believe that the word “saved” here, is used in its broader sense, as in 1 Timothy 4:16: Take heed to thyself and to the doctrine; continue in them: for in doing this thou shalt both save thyself and them that hear thee.” — Stam, page 68.

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So Paul, taking the common-sense view that childbearing, rather than public teaching or the direction of affairs, is woman’s primary function, duty, privilege, and dignity, reminds Timothy and his readers that there was another aspect of the story in Genesis besides that of the woman’s taking the initiative in transgression: the pains of childbirth were her sentence, yet in undergoing these, she finds her salvation. She shall be saved in her childbearing. That is her normal and natural duty; and in the discharge of our normal and natural duties we all, men and women alike, as far as our individual efforts can contribute to it, “work out our own salvation.” — Wuest, page 68

holiness (v.15) = sanctification, separation to God