Instructions on Worship
2 I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— 2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. 3 This is good, and pleases God our Savior, 4 who wants all people to be saved and to come to a knowledge of the truth. 5 For there is one God and one mediator between God and mankind, the man Christ Jesus, 6 who gave himself as a ransom for all people. This has now been witnessed to at the proper time. 7 And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a true and faithful teacher of the Gentiles.
8 Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. 9 I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, 10 but with good deeds, appropriate for women who profess to worship God.
11 A woman[Or wife; also in verse 12 ] should learn in quietness and full submission. 12 I do not permit a woman to teach or to assume authority over a man;[Or over her husband ] she must be quiet. 13 For Adam was formed first, then Eve. 14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner. 15 But women[Greek she] will be saved through childbearing—if they continue in faith, love and holiness with propriety.
NOTES:
The notes include these quotations from the New American Bible (Revised Edition) NAB with our own commentaries in [open close parenthesis]
2:1–7 This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6).
The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s
purpose of universal salvation. 1 Tm 2:5 contains what may well have been a
very primitive creed. Some interpreters have called it a Christian version of
the Jewish shema: “Hear, O Israel, the Lord is our God, the Lord alone…” (Dt
6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,”
reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.
2:6 The testimony: to make sense of this overly concise
phrase, many manuscripts supply “to which” (or “to whom”); two others add “was
given.” The translation has supplied “this was.”
2:8–15 The prayer of the community should be unmarred by internal dissension (1 Tm 2:8); cf. Mt 5:21–26; 6:14; Mk 11:25. At the liturgical assembly the dress of women should be appropriate to the occasion (1 Tm 2:9); their chief adornment is to be reputation for good works (1 Tm 2:10). Women are not to take part in the charismatic activity of the assembly (1 Tm 2:11–12; cf. 1 Cor 14:34) or exercise authority; their conduct there should reflect the role of man’s helpmate (1 Tm 2:13; cf. Gn 2:18) and not the later relationship of Eve to Adam (1 Tm 2:14; cf. Gn 3:6–7). As long as women perform their role as wives and mothers in faith and love, their salvation is assured (1 Tm 2:15).
2:12 A man: this could also mean “her husband.”
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