2:1 I 1 exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;
(1) Having dispatched those things which pertain
to doctrine, he speaks now in the second place of the other part of the
ministry of the word, that is, of public prayers. And first of all, answering
the question for whom we ought to pray, he teaches that we must pray for all
men, and especially for every type of magistrate. And this thing was at that
time somewhat doubted of, seeing that kings, indeed, and most of the
magistrates, were at that time enemies of the Church.
2:2 For kings, and [for] all that are in authority; 2
that we may lead a quiet and peaceable life in all godliness and a
(2) An argument taken of the end: that is,
because magistrates are appointed to this end, that men might peaceably and
quietly live in all godliness and honesty: and therefore we must commend them
especially to God, that they may faithfully execute so necessary an office.
(a) This word includes every type of duty, which
is to be used by men in all their affairs.
For this [is] good and acceptable in the sight of God our Saviour;
(3) Another argument, why churches or
congregations ought to pray for all men, without any difference of nation,
type, age, or order: that is, because the Lord by calling of all types, indeed
sometimes those that are the greatest enemies to the Gospel, will have his
Church gathered together after this manner, and therefore prayer is to be made
For [there is] one God, and one mediator between God and men, the b
man Christ Jesus;
4 God should not otherwise be
manifested to be the only God of all men, unless he should show his goodness
in saving all types of men. Neither should Christ be seen to be the only
mediator between God and all types of men, by having taken upon him that
nature of man which is common to all men, unless he had satisfied for all
types of men, and made intercession for all.
(b) Christ Jesus who was made man.
2:6 Who gave himself a ransom for all, 5
to be testified in due time.
(5) A confirmation, because even to the Gentiles
is the secret of salvation now revealed and made manifest, the apostle himself
being appointed for this office, which he faithfully and sincerely executes.
2:7 Whereunto I am ordained a preacher, and an
apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles
in c faith and verity.
(c) Faithfully and sincerely: and by faith he
means wholesome and sound doctrine, and by truth, an upright and sincere
handling of it.
2:8 6 I
will therefore that men pray every where, d
lifting up holy hands, without e wrath
and f doubting.
(6) He has spoken of the persons for whom we must
pray: and now he teaches that the difference of places is taken away: for in
times past, only one nation, and in one certain place, came together to public
service. But now churches or congregations are gathered together everywhere,
(orderly and decently), and men come together to serve God publicly with
common prayer. Neither must we strive for the nation, or for the purification
of the body, or for the place, but for the mind, to have it clear from all
offence, and full of sure trust and confidence.
(d) He talks of the sign for the thing itself,
the lifting up of hands for the calling upon God.
(e) Without the griefs and offences of the mind,
which hinder us from calling upon God with a good conscience.
(f) Doubting, which is against faith; (James
2:9 7 In
like manner also, that women adorn themselves in modest apparel, with
shamefacedness and sobriety; not with broided hair, or gold, or pearls, or
(7) Thirdly, he appoints women to learn in the
public assemblies with silence and modesty, being dressed pleasantly, without
any overindulgence or excess in their clothing.
But I suffer not a woman to teach, 8 nor
to usurp authority over the man, but to be in silence.
(8) The first argument, why it is not lawful for
women to teach in the congregation, because by this means they would be placed
above men, for they would be their masters: and this is against God's
For Adam was first formed, then Eve.
(9) He proves this ordinance of God, by which the
woman is subject to man, first because God made the woman after man, for
And Adam was not g deceived, but the
woman being deceived was in the transgression.
(10) Then, because after sin, God gave the woman
this punishment, because the man was deceived by her.
(g) Adam was deceived, but through his wife's
means, and therefore she is worthily for this reason subject to her husband,
and ought to be.
Notwithstanding she shall be saved in childbearing, if they continue in faith
and charity and holiness with sobriety.
(11) He adds a comfort by the way, that their
subjection does not hinder women from being saved as well as men, if they
behave themselves in those duties of marriage in a holy and modest manner,
with faith and charity.