This series on I Timothy is intended for church societies, study groups, and all others who may be interested. The writer, Rev. Henry Vander Kam, is pastor of Grace Christian Reformed Church in Kalamazoo, Mich.

Lesson 5 I Timothy 2:1–7 Congregational Prayer

We are to bear in mind that Paul is writing to Timothy under the theme of how we are to conduct ourselves in the house of God and is therefore not speaking of private or individual prayers in this passage, but rather about the prayers uttered in the assembly of the congregation.

Congregational vs. individual prayers – What is the difference between individual prayers and congregational prayers? To many there seems to be no difference at all. Whether they pray at meal time or at the close of a meeting or at a sick bed, their prayers are virtually the same. Yet, we should recognize that the occasion should determine the content of prayer.

In our private or individual prayers we bare our hearts before our Maker. There we make confession of our sins. But, says Jesus, such prayers should be uttered in the “inner chamber.” Such prayers have no place in public gatherings. What should characterize the congregational prayers? They should be much more general and include the needs of Christendom. These prayers form an important part of our worship services.

Prayers for all men – The Apostle tells Timothy that supplications, prayers, intercessions and thanksgivings are to be made for all men. The church is to remember her function in this world. She is to preach the gospel to all men but must also remember all men in her prayers.

It is not sufficient to pray only for the membership of the church but congregational prayer must be far broader. The church must remember that she is the intercessor for the world. The world cannot pray. The church is to bring the needs of the world before the throne of God. Herein too she is the salt of the earth. That world will not last long if the salt has lost its savor. When the church is gathered for worship she is to bring the world‘s needs to God’s mercy seat. The world doesn‘t realize how important the worship services of the true church are for its very existence. What a responsibility for those who lead in congregational prayers!

An illustration is now used to show something of the content of such prayers. Prayers are to be offered for kings and all those who are in high places. 111is could not only be forgotten very easily in the early church, but there might even be strong feclings against doing this. These rulers, almost without exception, were not friendly to the church. That makes no difference. Government is God-ordained (Romans 13) and must so be honored. Paul exhorts the church to pray for the government which will put him to death! This is the calling of the church. He does not tell us what the content of this particular prayer should be because that will change with the times. However, he tells us that prayers offered for authorities will have the effect of giving us a tranquil and quiet life. In othcr words, we are to pray that persecutions by governments will not hinder us in our lives. Then we will bc able to live in godliness and gravity—and so we must! We are to live in such a way that we do not invite persecution.

So the church, in its congregational prayer, prays for the world as Abraham did for Sodom. Sodom‘s king had no greater friend in his deepest need than Abraham, and the governments of the world have no greater friend than the true church which recognizes her calling as intercessor! This is good and accept able in the sight of God.

Universal salvation? – After using the illustration of governments as a class for whom prayers are to be made in the assembly of the church, the author now returns to the matter introduced in verse one. God would have all men to be saved. What does this mean? Does it mean universal salvation? Some have thought so. However, it becomes quite clear that Paul does not have universal salvation in mind, as he never does, from the fact that he speaks of all men in verse one and then gives an illustration of what he has in mind in verse two. There is no article used with the word “all.” These facts make it clear that Paul refers not to all men without exception, but rather to all “classes” of men. Kings and those in high places make up one of those classes. The church is for masters and servants, for rich and poor, for gentiles and jews, etc. No class of people may be omitted from the prayers of the church because God draws people from every class.

God would have all men to come to the knowledge of the truth. Here again universal salvation is far from his mind. Those who are to be saved must come to the knowledge of the truth and only those will be saved. But, the church is here called to pray for the spread of the gospel among all classes so that they may come to the knowledge of the truth of God. The church must pray for the proclamation of the gospel in the church and on the mission field. God uses the word to draw people to Himself. Pray that rulers may allow a tranquil and quiet life, not that we may be able to take our ease, but to make it possible to spread the gospel everywhere. This is good and acceptable in the sight of God our Savior.

The reason for this prayer is now given. “For there is one God, one mediator also between God and man, himself man, Christ Jesus.” This sounds like a very strong reason. Yet, upon further reflection it becomes quite clear that this is basic. Paul does not speak in this way to counter the idea of many gods among the heathen but to emphasize the fact that all men belong to His creation. He will not be robbed of His creation. He loved the “world” so much that He gave His only Son to prevent its ruin. He is deeply interested in the “world.” He claims everything for Himself and would therefore have all men come to the knowledge of the truth. That truth is that there is only one Mediator—Christ Jesus! All men, regardless of station, will have to recognize that fact. Now, when the church comes together for worship, prayers are to be made for all men that they may come to the knowledge of this truth so that God will not be robbed of His works.

A ransom for all – The Mediator, Christ Jesus, has given Himself a ransom for all This is the substitutionary work of the Savior. He paid the price which the sinner was required to pay. Paul freely quotes the words which Jesus used in Matthew 20:28. There Christ says that He has come “to give His life a ransom for many.” The many now becomes “all.” This is another indication that the Apostle does not mean every last individual. The proclamation of the substitutionary atonement of Christ must now be made known to all men. They must come to the knowledge of this truth. This is a truth which had not been made known before. Paul speaks of that fact time and again in his epistles. The mystery which had been hid for ages is now made known to the sons of men. This testimony is to be borne in its own times. That time has arrived! No longer can men come together in the synagogue to hear only that which Moses and the prophets have spoken, but the church of the New Testament must come together for worship and pray earnestly for the spread of the gospel of Jesus Christ so that “all men” may come to the knowledge of the truth!

Paul as an example – Paul himself is a proof of that which he has taught here. He, though trained in all the Jewish traditions, was sent to be the preacher and Apostle to the gentiles. This personal experience was an indication that the gospel was much broader than anyone could have dreamed. Paul emphasizes the fact that this is truly so—I speak the truth, I lie not. He was made a “herald” of that truth. He had to bring the word of Another and not his own word.

That is the task of a “preacher.” Paul was also appointed an “Apostle,” i.e., one who is sent. A tremendous task had been assigned to him. He was to teach the “gentiles,” that is, the whole world outside of the land of the jews. He is to teach them in faith and truth. He is to declare the gospel so that faith may be born in the hearts of men and they may come to the knowledge of the truth. In this way Christ is going to conquer the world. These means may seem insignificant to others but Christ accomplishes His work.

That this task may indeed be accomplished, Paul exhorts Timothy to see to it that the whole church, when it is gathered for worship, brings these needs before the throne of grace. So the church through her prayers will strengthen him in his task Then the task will not be impossible but will have its desired fruits. Pray for all men and God will bring them in from among all men. There is no limit to the accomplishments of the true church through her prayers!

Questions for discussion:

1. Do you think our congregational prayers generally include the matters Paul refers to in this passage? Do they include things which should not be included? 2. Is it possible to have more than a general confession of sins in the congregational prayer? 3. How important is the congregational prayer to you in comparison to the other items in our worship service? A sermon may be judged as “good” or “poor.” Do you judge the congregational prayer the same way? 4. How should we pray for our rulers? Only for their conversion? How does our prayer for governments affect our citizenship or our patriotism? 5. Should seminarians be taught to lead in congregational prayer as well as to preach? Does the church, generally speaking, recognize that she is standing between God and the world in her prayers?    

LESSON 6 I Timothy 2:8–15 The Place of Women in the Church

This passage is a continuation of the foregoing as the “therefore” indicates. This is important to bear in mind so that we realize that the writer is still speaking about matters dealing with public worship.

Men are to lead in prayer in public worship—not women. That is the clear distinction made as is evident from the things which follow. Paul has spoken of the content of slich prayers in the first seven verses and is now indicating who is to lead in such prayers. However, such men are to lift up holy hands—not hands which have committed evil. The hands are to be lifted up imploringly in the recognition that only God is able to fill these hands. Yes, posture is important in prayer. Besides this, their hearts. To lead God‘s people in prayer the one who prays must have free access himself to the throne of grace. Such prayers will be acceptable to God and consequently, effective.

Normative—not time conditioned – The section which now follows has received a great deal of attention recently. What is the place of the woman in the church? Are we to consider the teaching here as “time conditioned,” i.e., that it was true for that time but is not of universal and timeless significance? Is Paul speaking here with a different kind of authority than he uses elsewhere? Is the fact that Paul was unmarried of Significance in the understanding of this section? These questions are being asked and we should seek to answer them from the Scriptures.

A few things must be borne in mind from the outset. We are here dealing with the Word of God. Therefore, it is normative. True, certain things in the Scriptures are indeed “time-conditioned,” e.g., the ceremonial law. It is usually very evident when something is only to be observed for a particular time. That evidence is lacking here. Neither does Paul use a different kind of authority here as some allege. He is not speaking as a Rabbi who comes with a “rabbinical authority” (whatever that means). No, he has made it very clear at the beginning of this epistle (1:1) that he comes with the authority of an Apostle of Jesus Christ. He is, therefore, not giving his views as an individual, but is coming with the authority of his Lord.

Proper appearance – In speaking of the place of women in the church (in public worship) Paul first of all speaks of their appearance. They are to adorn themselves in “modest apparel.” This is in keeping with the nature of the house of God and of public worship. They should adorn themselves but not as the heathen women. Their apparel should be chaste and in good taste.

Note that the Apostle is not telling women what they should wear but it should be in keeping with the occasion. Now he also has some negative things to say about their adornment. Not with braided hair! What? Maya woman not come to public worship with her hair “fixed” nicely? These are the ridiculous questions often asked concerning this prohibition. We must remember that much more was involved in having “braided hair” than in our day. It took the better part of a day to “braid” the hair. Jewels and various other adornments were intertwined with the hair. Only the very wealthy could afford it. Don‘t come into the assembly of God‘s people in that way, says the Apostle.

Neither should women be adorned with gold or pearls. These adornments were also very costly and could be afforded only by the rich. Costly raiment is also frowned upon. None of these things are necessary, and they may indeed be a hindrance in worship. Such adornments would attract attention to themselves and thereby defeat the purpose of worship. Women who profess godliness shine by their good works. These deeds make them beautiful. The inner radiance does more for the adornment of a woman than all externally applied beauty aids. Her appearance at public worship must be chaste, in good taste, sensible, and not call attention to itself.

Not to teach – After dealing with a woman‘s appearance in public worship the Apostle speaks of her conduct. In the worship services of the early church there seems to have been opportunity for questions to be raised and answers to be given by the leader. A woman is also to be present at these services, but she is to “learn” in quietness, i.e., she is not to ask questions. This she is to do “with all submissiveness.” She is not to rebel at heart against this practice but is to adopt it willingly.

The following words need not to surprise us if the woman taught is to be taught in quietness. The Apostle says that he does not permit a woman to teach in public worship. She is not to be the leader of such a service. She is not to preach. In this connection he says that she is not to have dominion over a man, but, again, to be in quietness. The teaching function in the church does show a certain dominion. The teacher is greater than the pupil. Now, this kind of situation must not be found in the church—that a woman is leaching men in the knowledge of the truth. Exceptions to this rule, e.g., Priscilla as well as Aquila teaching Apollos, docs not alter the rule. Paul speaks very plainly concerning this matter, and it is difficult to see how anyone call say that this passage does not forbid women to teach!

Of course, Paul does not say that a woman may never teach. A mother must instruct her children. Women have been employed throughout the ages in the instruction of children in schools, etc. But, she is not to teach (or preach) in the assembly of God’s people and thereby exercise dominion over men.

Back to creation and the fall – his reasoning is not based on the character of the times in which the early church lived, as has often been mistakenly alleged. In other words, Paul’s leaching here is not time-conditioned. He bases his teaching on that which was found already at creation! Adam was first formed—then Eve. This does not seem to be a strong argument. However, the Apostle does not go into detail because he knows that Timothy realizes the implications. Adam was not made for Eve, but Eve for Adam. That is the order in creation. She was made a help for Adam. It is true that Adam needed her and that it will now not be good for the man to be alone. The two will become one flesh and the marriage bond will be highly praised in Scripture. However, Adam was made first and then Eve.

Not only does Paul go back to creation, he also goes back to the beginning of sin. Adam was not deceived but the woman was deceived and fell into transgression. These are simple historic facts. In Paradise the tempter came to Eve. She took the lead with disastrous results. She was deceived into believing that she would be like God if she followed the orders of the evil one. This Paul uses as argumentation for denying women the role of leadership in the church of Jesus Christ.

Many do not appreciate this teaching of the Apostle. Our times call for equality of men and women and they do not wish to lag behind the times in the church. Our present “time-conditioning” seeks to find a way whereby it would be possible for women to have leading positions in the church. However, the Bible must be our norm and no one who takes Scriptures seriously will deny that Paul, the Apostle of Christ, forbids it.

Woman‘s rightful–place – The Apostle does not end this section on this note which might leave the impression that the woman has a lower station in life than the man. This is not the case. In fact, it is precisely the gospel of Jesus Christ, of which Paul was a preacher, which lifted the woman‘s status to the highest level.

However, that status is attained only when God’s ordinances for the lives of His creatures are obeyed. Woman will not find her rightful place in the leadership role because that was not intended for her by her Creator. She shall be saved through her childbearing, says the Apostle. He has gone all the way back to creation and the entrance of sin into the world to show the legitimacy of his teaching. Immediately after the fall God speaks to the woman about her cliild bearing! True, the curse reaches that function too, but her future and her hope also lies in her child bearing. So it goes on through the ages and also in the church of the New Testament. In child bearing woman exerts her tremendous influence. Even Christ after the flesh comes into the world through her child bearing.

Child bearing itself does not save. The woman must continue in faith and love and sanctification with sobriety. This is the picture of the godly mother. She who possesses these virtues exerts a tremendous influence in the church as well as in all society. She then gives leadership from the bottom up rather than from the top down.

Questions for discussion:

1. Does it make a difference how one dresses for worship services seeing God looks upon the heart primarily? Why does the Apostle speak to women about dress rather than men?

2. Do you think that the fact Paul was unmarried has any bearing on a section such as this? Doesn’t Peter (a married man) speak in virtually the same words in I Peter 3:3–4? 3. Does Galatians 3:28 have anything to say about women in office? Or does it refer to salvation? 4. May women teach Sunday School, catechism classes, grade schools? Do you see the importance of stressing that Paul is here speaking of public worship?

5. Is the denial of the teaching office in the church to women an indication that they are placed in a secondary position?

6. Is there any connection between the movement toward women in church office and the desire for fewer children?

7. What do you think will happen if women are allowed to hold church office? What will happen to our view of Scripture?