(Chapter 2)
Paul begins with the highest sphere of privilege in the house of God—priesthood. To function as a priest in the immediate presence of God is indeed the greatest privilege that we can have in His house. Fittingly, Paul takes up this sphere first.
Priesthood has to do with approaching God in prayer and with praise and thanksgiving. The word “priest,” means “one who offers.” Unlike the Mosaic system of approach to God (Judaism), where a certain family was designated as priests among the people and had exclusive rights to the priesthood, the Bible teaches that all believers are priests in Christianity. First Peter 2:5 says, “Ye also, as lively [living] stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” "Ye," in this verse, refers to the whole Christian company. And, Hebrews 10:19-22 encourages Christians as a whole to draw near to God by entering into "the holiest" (the immediate presence of God) to offer their spiritual sacrifices to Him. This is something that only priests can do. It says, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Again, the "us," and the "our," in these verses, refer to Christians generally. Thus, all Christians are exhorted to "draw near" to God and to function as priests because they are priests. And again, in Revelation 1:5-6, all whom the blood of Christ has washed—which is every Christian—are called "priests unto God and His Father." Hence, all Christians are priests today in Christianity.
There are two ways in which we approach God as priests: to entreat Him in prayer, and to offer praise. The focus in this chapter is more on the former than on the latter.
The Prayers of the Priests
Vss. 1-7—God intended that His house would be characterized by prayer; this has always been the case. In the days when it was made of stones and timber, it was called, "A house of prayer for all the peoples" (Isa. 56:7; Mark 11:17), and it should still be that today. The great point that Paul makes in this chapter is that petitions are to ascend to God, from the house, in view of supporting and advancing the great cause of God in this world today. It is His desire that His character as the Saviour-God and the Creator-God would be manifested in this world. We are, therefore, to pray to that end.
Four Kinds of Petitions are Mentioned
"Supplications,"—which are earnest pleadings that arise from special needs.
"Prayers,"—which are general expressions of dependence and need.
"Intercessions,"—which are entreaties on behalf of others who are in need.
"Thanksgivings,"—which are the expressions of gratefulness to God for His love, goodness, and care.
Two Main Areas of Prayers and Petitions
These various prayers and petitions are to be made in regard to two main areas of concern:
Those inside the house of God (vs. 2)
Those outside the house of God (Vss. 3-7)
These concerns have to do with the Christian's dual testimony in this world. The first is in connection with the testimony that we live before "all men" (vs. 1), and the second is in connection with the testimony we speak to "all men" (vs. 4).
Prayer For Those In the House
Vss. 1-2—Firstly, prayers are to be made for "all men; for kings, and for all that are in authority" that they would allow those in the house of God to live a "quiet and peaceable life in all godliness and honesty" in this world. "Godliness" is in relation to God and "honesty" is in relation to our fellow men. This was a real concern for believers in the day in which Paul wrote this, because many of the Roman emperors were terribly hostile toward Christianity and it resulted in much persecution against Christians.
Some have thought that these verses are teaching that we should pray that God would help the politicians and governors of the world with their day to day responsibilities in their governmental offices. However, this verse is not speaking of that. Such ideas have led Christians to mistakenly think that they should try to help those in government because God has told us to pray to that end. This has resulted in Christians getting involved in political issues and causes. Prayer, here, is in connection with God providentially overruling the leaders in government in view of Christians being allowed to live unmolested, as God would have them to live, and thus, to be able to act as His vessel of testimony in this world.
Praying that we would be able to live "a quiet and tranquil life in all piety and gravity" indicates that the Christian life is not to be marked by being in high profile positions of greatness in this world (Jer. 45:5). Nor should we be asserting our rights as though we were citizens of this world. Our "commonwealth has its existence in the heavens" (Phil. 3:20) and we are not to involve ourselves in worldly disputes and political struggles on earth. As sojourners, we are passing through this world; we are "in" it, but we are not "of" it (1 Peter 2:11; John 17:15-16). We leave those issues to the men of the world: "Let the potsherd strive with the potsherds of the earth" (Isa. 45:9).
It is noteworthy that Paul does not mention imprecatory prayers being invoked against those in government who persecute Christians, even though they were experiencing that very thing in that day. Being vindictive, in any way, would render an improper testimony of God's true character before the world.
Prayer For Those Outside the House
Vss. 3-7—The house of God should not only be a place where prayer ascends to God on behalf of all in the house, but it should also be a place in which a testimony of His grace flows out to all men. Hence, prayers should be made for the furtherance of the gospel testimony to those outside the house; such prayers are "good and acceptable in the sight of God our Saviour."
Vs. 4—God's disposition toward men is to be known through His house. His desire is twofold—"that all men should be saved," and also, that all who do get saved might "come to the knowledge of the truth" (John 3:17; 2 Peter 3:9; Ezek. 33:11, etc.). These two things are to be known by what men see in, and what men hear from, Christians. It means that we should all be engaged in the furtherance of the gospel testimony in one way or another. By adding, "...and come to the knowledge of the truth," we learn that God wants us to be intelligent depositories of the truth so that we can be used in the dissemination of it.
Vss. 5-6—The testimony that is to be rendered is that there is "one God" and "one Mediator between God and men, the Man Christ Jesus." The hearts of men have always yearned for a mediator, or a go-between (Job 9:32-33); the testimony of the gospel is that God has provided such a Mediator in His own Son. In order for someone to be an acceptable mediator between God and man, he must be both God and Man, which Christ is. Being the God-appointed Mediator, points to the fact of Christ's deity and Christ's humanity. The fact that there is "one" mediator indicates that men cannot come to God for salvation any other way but through Him. Some will tell us that we must go through Mary, or through the so-called venerated saints of by-gone days, or through the clergy, but the gospel announces that men are to come to God through Christ, and through Him alone (Heb. 7:25).
The gospel states that there is "one God." This is the sum of the message of the Old Testament concerning the Person of God (Deut. 6:4). Christianity does not deny this truth but adds that since redemption has been accomplished there is now "one Mediator" (Heb. 8:6). As noted in chapter 1:1, the use of the term, "Christ Jesus," indicates that the Mediator who has accomplished redemption is a glorified Man at the right hand of God. It is not Christ come here as a Man on earth who is the Mediator. His life, perfect as it was, could not bring man to God. It is His death, resurrection, and ascension to glory that brings believers into favour and blessing before God (Rom. 4:25-5:1). This is the truth that is to be announced in the gospel.
"Who gave Himself," indicates the voluntary sacrifice of Christ (John 10:17). This is mentioned at least six times in Scripture (Matt. 20:28; Gal. 2:20; Eph. 5:2, 25; 1 Tim. 2:6; Titus 2:14). His finished work on the cross was "a ransom for all." This indicates that a price has been paid to make propitiation "for the whole world" (1 John 2:2; 4:10; Rom. 3:25; Heb. 2:17). This aspect of Christ's work on the cross has made the whole world saveable; it does not mean that the whole world is (or will be) saved. Propitiation is the Godward side of Christ's work, which has satisfied the claims of divine justice in regard to the whole outbreak of sin in the creation. The result of propitiation being made is that God is now able to call the whole world to come to Christ the Mediator to be saved.
Christ's death on the cross being "a ransom for many," an expression found Matthew 20:28, emphasizes substitution. This is the other side of Christ's work in atonement. Propitiation is what is announced to the lost in the gospel; substitution is what is to be taught to believers, whereupon, they learn that Christ took their place in judgment (1 Peter 3:18—"the just for the unjust"). This produces devotion of heart to Christ. Hence, propitiation is "for all," but substitution is "for many" (Isa. 53:12; Matt. 20:28; Rom. 5:19; Heb. 9:28), because not all will believe (2 Thess. 3:2). Substitution is not the subject here; Paul is focusing on the testimony of the gospel to all men.
These facts of the gospel are to be "testified in due time"—the Day of Grace. It should be noted here, that there is no mention of this gospel testimony being conducted through a mission board of evangelists or by any other man-made organization. We mention this, because many Christians are under the impression that the way they are to fulfill this call is to join some evangelistic organization that outfits them and sends them into the mission field. And that those who do not feel "called" to this work need not concern themselves with evangelism. However, "the testimony to be rendered in due time" is to be the common interest of all who compose the house of God; all should be interested and involved—in one way or another—in furthering this testimony.
Vs. 7—Paul speaks of himself as being a special vessel for this work, being appointed by God as "a preacher," "an apostle," and "a teacher," to bring the message to the Gentile world.
The Deportment of the Priests
Vss. 8-15—In the latter part of the chapter, Paul delineates the proper deportment of the priests—both "the men" and "the women." We see at once that there is a difference in the roles that each have in the house.
The moral order in God's house concerning these roles is not a Christian revelation; it is something that was known in the world long before Christianity and Judaism came along. Paul traces it back to the creation (vs. 13); this order was instituted by the Creator-God. The Christian revelation of truth upholds this order, but it has not introduced it. In this way, we bear witness to God, not only as the Saviour-God, but also as the Creator-God. We can see in a mere glance at this passage that God would have the men to be involved in public activity in His house, and for the women to be in a supportive role with a quiet demeanour.
The truth contained in these verses is very much challenged, rejected, and explained away by Christians today. The Church, generally, does not want it and would rather have an order of its own making in which the roles of the men and the women are inter-changeable. Much confusion has come into the house of God as a result. However, to reject this order for the men and the women in the house of God is to deny God His rights as the Creator! And, to do it in His house is outrageous!
The Men
Vs. 8—Paul makes no excuses for what he is about to say; he lays out God's order clearly and simply. He shows, first of all, that the public verbal testimony of the house is to be carried out by the men. He says, “I will therefore that the men pray everywhere [in every place].” The words, “every place” are very broad and would include public gatherings of any kind—assembly meetings, etc. Paul does not prohibit the women from praying (1 Cor. 11:5; 1 Peter 3:7), but he never says that they should pray "everywhere [every place]," as the men. Hence, we conclude from this, that the men are to do the public praying in the house of God. Elsewhere, Paul indicates that the services of public preaching and teaching should also be carried out by the men. In connection with those public functions, Paul says, "Let the prophets speak...." (1 Cor. 14:29). He doesn't say, "Let the prophetesses speak...."
It is clear from this passage that all public action in the house of God is to be carried out by the men. In many denominational churches this privilege has been limited to a special class of persons—the so-called Pastors and Ministers, but this is not what Paul teaches here, or anywhere else in his epistles. He does not say, "I will that the clergy pray...." Nor does he say, "I will that the gifted men pray..." He simply says, "the men." This refers to the men, in general, being the public mouthpieces of God's people. Hence, whenever a mixed group of Christians are gathered together for prayer or on some other occasion, it should be the men, and not the women, who carry out this priestly function.
Three things are to characterize the men in exercising their priesthood publicly:
Firstly, they are to do it "lifting up holy [pious] hands" to God. From other references in the New Testament (Galatians 2:9; Hebrews 12:12; James 4:8, etc.) we learn that the Spirit of God uses "hands" in a figurative sense, and we conclude that he uses it in is the same way here. Hence, the men are not to be lifting up their hands to God literally when they pray, but metaphorically. It speaks of approaching, or drawing near to God, in expressed dependence. By stipulating that their hands are to be "holy," Paul indicates that the lives of the men who pray publicly must be in accord with the holiness that characterizes the God whom they address (1 Peter 1:16). Similarly, Isaiah warned the priests of his day, "Be ye clean, that bear the vessels of the LORD" (Isa. 52:11). Nothing could be more inconsistent and obnoxious than someone carrying on priestly privileges publicly whose life privately is in disorder and unholiness. Such hypocrisy is of the worst order and is not in accord with "the testimony to be rendered" in this "due time."
Secondly, the men are to pray "without wrath." This means that our prayers are not to be vindictive or malicious. Public prayer should not be used to make veiled attacks on someone. Having ill-feelings toward someone and praying against them is certainly not in keeping with the spirit of Christian grace. Prayers of this nature manifest an unforgiving spirit, which is anything but Christian in character.
Thirdly, the men are to pray without "doubting [reasoning]." Those who lead in the public prayers of the saints are to pray in faith, believing that if their petitions are according to the will of God, they will be granted (1 John 5:14-15). How can someone lead the saints in prayer when he doesn't believe that God will answer the prayer?
Sometimes, men will not take part in the public prayers in the assembly because they feel that they are not in a priestly state to do so. But to back out of priestly function because of a poor state of soul is not the answer. The answer is that the men should judge themselves so that they would be in a right state for the Spirit of God to lead them in this public function. This shows us that it is one thing to be a priest and another to be priestly.
The Women
Vss. 9-15—Paul then passes on to delineate the proper conduct and dress of the women in the house of God. The word "women," is generic throughout the passage; it does not refer to married women only, but to all women in general. What Paul is about to lay before Timothy regarding this subject is hotly contested and rejected by most in today's Christian world. The common practice of the Church today is to have a “one-role-fits-all” position in the house of God for brothers and sisters. And thus, it is accepted in almost every place of Christian worship that women should preach and teach publicly, as the men do. But this is clearly unscriptural (1 Cor. 14:34-35; 1 Tim. 2:11-12).
Vss. 9-10—Paul sets forth the demeanor and the attire that is desirable for the women in God's house. He says, "In like manner also, that the women in decent deportment and dress adorn themselves with modesty and discretion." There are two things here: "deportment" and "dress." Deportment has to do with the manner in which the women conduct themselves, and dress has to do with their clothing. Paul emphasizes both because it is quite possible to obey the letter of Scripture in outward things as far as clothing is concerned, but in spirit to be far from the proper demeanor. Since God does not want hypocrisy in His house, the women are to "adorn themselves with modesty and discretion" in their "deportment" and in their "dress." In adding "discretion," Paul shows that all is to be done with wisdom and discernment. This is needed because some have taken up with being modest and have gone to extremes in clothing in trying to do it—to the point of drawing attention to themselves—which defeats the purpose of Paul's exhortation.
He mentions four fashion accessories that are not to be overdone in "women professing godliness." The first is elaborate hairstyles ("broided hair"). Hamilton Smith said that the women were "to beware of using their hair that God had given them as the women's glory for an expression of natural vanity of the human heart." The other three fashion items have to do with ornate jewelry and clothing: "gold," "pearls," and "costly array." It is clear from this, that the women are not to draw attention to themselves with ostentatious apparel. Such a display would not portray the quiet and retiring demeanor that God intends the women to have in the testimony of His house.
Vss. 11-12—Next, the Apostle speaks of the subjection that should characterize the demeanor of the women. He says, "Let a woman learn in quietness in all subjection, but I suffer not a woman to teach, nor to usurp [exercise] authority over the man, but to be in quietness." We can see from these verses that the fitting deportment of women in the house of God is that of a retiring and submissive spirit. They are not to take a leading (or teaching) role. Many have thought that Paul was referring to assembly meetings here, but the subject of the house of God is larger than the sphere of the assembly. It includes the assembly, but it is not restricted to it. (1 Corinthians 14:34-35 is narrower in scope, speaking specifically of the conduct of the women in the assembly meetings.) We have already mentioned that God's house is not the meeting room or the hall where Christians gather. Its order is not to be recognized only when believers are assembled for prayer, worship, and ministry, but at all times. Christians "are" the house of God and are, therefore, in it at all times (Heb. 3:6; 1 Peter 2:5). Whether we are assembled for prayer and worship, or whether we are at work, at school, running errands, etc. We are always in God's house and must conduct ourselves accordingly at all times. Hence, a woman should not assume the role of exercising authority over men in any sense, whether it is in the home or on the jobsite, or in any other place—including, of course, the assembly. It is not in keeping with the testimony that God would have to go forth from His house.
Knowing that this passage of Scripture is referring to a wider sphere than the assembly meetings helps us to understand why Paul said, "in quietness," and not "silence," as it is mistakenly translated in the KJV. If it were "silence," then it would mean that the women are never to speak in any situation of life—since we are in the house of God at all times! "In quietness," implies that they can speak, but not in a leading or teaching role in the presence of men. It is significant, however, that the word "silence" is rightly translated, as such, in 1 Corinthians 14:34-35, in connection with women desiring to speak in assembly meetings. The only woman in the New Testament who assumed a role of public teaching was Jezebel! (Rev. 2:20) Any woman who takes that role now is putting herself in company with the most outrageous woman in the Bible.
Women are to teach in the house of God, but it should be those of their own gender (Titus 2:4-5), and children (2 Tim. 3:15; 2 John 4). This shows that sisters have a very valuable and useful ministry in God's house. We should not think that because a woman's ministry is exercised in private, in the domestic sphere, that it is any less important than that of the men.
Three Reasons Why Sisters Have a Subordinate Place in the House of God
Vss. 13-14—Paul gives two main reasons why sisters have a place of submission in Christianity. (He adds a third reason in Ephesians 5:22-24.) They are:
1) Creatorial
“For Adam was first formed, then Eve.” (vs. 13) God could have made the man and the woman at the same time, as He did with all of the other creatures, but He chose to make Adam first. He did that to indicate that it was His intention, from the beginning, that the man should have the place of leadership in the creation. Men have not taken or seized that place (as some think); it was given to them by God, as indicated in His creatorial order. The fact that God made man the stronger gender (physically and emotionally) confirms that it was His mind from the beginning that the man should be the leader (1 Peter 3:7).
2) Governmental
“Adam was not deceived, but the woman being deceived, was in the transgression” (vs. 14). When Eve acted independently by taking the lead in Adam’s household, failure came in. Her place from that time on would be that of subjection to her husband. It was God’s governmental judgment upon her. This may seem a little severe; nevertheless, the Lord said to the woman, “Thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:16).
"Adam was not deceived." When Adam transgressed and took the forbidden fruit, he did it with his eyes open, knowing better. This was not so with Eve; she was honestly deceived in the matter. Being weak through affection, Adam identified himself with his wife's sin, and thus, with the consequences of her sin. Typically, it speaks of Christ who fully understood the consequences of identifying with our sin, and how He did it out of affection for us (Rom. 5:14; Eph. 5:25). What the first Adam did through weakness and sin, the Last Adam did in love and grace. Christ loved His deceived and guilty bride-to-be and willingly identified Himself with her sin, and thus, He took her sin upon Himself (yet without any sin of His own) in order to redeem her. (The Synopsis of the Books of the Bible, J. N. Darby)
Eve suffered for her transgression, governmentally, but the Christian woman can find mercy from God to abound over the governmental judgment that has been cast upon women in "child-bearing" (vs. 15). This is conditioned upon her continuing "in faith and love and holiness with discretion." We shouldn't think that God’s governmental dealings have only been on the woman in the fall, the man is also under God's governmental judgment. He too must submit to God’s judgment in the position which he has been put into. Since the fall of Adam, the man has been responsible to work and to provide food and shelter for his household (Gen. 3:17-19). The man who will not do so is worse than an infidel (1 Tim. 5:8).
3) Testimonial
In Ephesians 5:22-24, Paul says, “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and He is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything....” Thus, the sisters who are in a marriage relationship can, by subjection to their husbands, exhibit to the world a little picture of the Church's submission to Christ. This should be considered a privilege.
We realize that these things that Paul has taught are offensive to the modern woman, but he makes no excuse for the truth of God's order in God's house—and neither should we. The Church has accepted this order for centuries; it has not been until recent times, when the modern feminist movement has influenced the minds of Christian women, that this has been challenged. It is clearly a sign that we are in the last days. Christians today have tried to explain these things away in a dozen ways, even though there is not the slightest bit of ambiguity in the passage.
Since Scripture clearly does not support the idea of women functioning in the place of the men in the house of God, the proponents of such notions have had to come up with some fancy manoeuvring and erroneous reasoning to get around the plain statements of Scripture. Some will accept that the distinctive roles of the men and the women which Paul sets forth here should be observed, but only in our natural relationships at home. They think that when it comes to the assembly, such distinctions of male and female are not applicable.
A verse that is used to support this mistaken idea is: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28). This misunderstanding comes from failing to distinguish between position and practice. The answer to this mistaken notion lies in understanding what the term “in Christ Jesus” means. As mentioned in our comments on chapter 1:1, "Christ Jesus" is a term that refers to the Lord Jesus as He is now on the other side of death, on high in the glory. It is significant that this term is not used in the four Gospels when the Lord was on earth. The believer is said to be "in Christ Jesus." This means that he is in the very position of acceptance before God in which Christ is as a Man in the glory. It denotes the full Christian position in the new creation, in which all our distinctive blessings are found, and is a result of the Holy Spirit's indwelling. Paul uses this term many times in his epistles. The point in Galatians 3:28, is that all believers, regardless of their nationality, social background, or sex, are all equally blessed in that place of acceptance before God in heaven. It is a positional term. However, 1 Timothy 2:11-12 and 1 Corinthians 14:34-35, refer to a practical order of things among Christians on earth. Hence, these Scriptures are referring to two different things; one is before God in heaven and the other is before men on earth.
In summary, Paul has set forth God's moral order for both the men and the women in His house. The men have the responsibility of the public, verbal testimony in the house, and the women are to give support to that testimony by their quiet deportment and demeanor. These are distinct but complementary roles that God does not intend to be homogenized. In Scripture, women who refused to accept their God-given place as established in creation, and took the lead in things, brought in confusion and ruin among God's people (Gen. 3:6; 1 Kings 21:25; 2 Kings 11:3; Matt. 13:33; Rev. 2:20; 1 Cor. 14:33-34). Let this be a warning to us.