ESV Global Study Bible :: Footnotes for 1 Timothy 2

1 Tim. 2:1–3:13 Descriptions of Gospel-shaped Living. Paul now shows what true gospel living (1:5) should look like. He asks for prayer, and he discusses possible barriers to prayer (2:1–15), qualifications for overseers (3:1–7), and qualifications for deacons (3:8–13).

1 Tim. 2:1 supplications, prayers, intercessions, and thanksgivings. Paul calls for all sorts of prayer for all sorts of people.

1 Tim. 2:2 peaceful, quiet, godly, dignified. This lifestyle contrasts with that of the false teachers. Living in this way reflects well on the gospel. This theme occurs throughout this letter (v. 11; 3:7; 5:7; 14; 6:1) as well as in 2 Timothy and Titus.

1 Tim. 2:4 Paul urges prayer for all people (vv. 1–2) because God desires all people to be saved. Paul emphasizes God’s desire that all races and economic classes trust in Christ. Believers must share Christ with all people, regardless of differences. This does not mean that everyone will be saved (see 4:1; 5:24; 6:10; compare Matt. 25:41, 46; Rev. 14:9–11). Come to the knowledge of the truth highlights that individuals must understand key truths to become believers. “The truth” is a synonym for the gospel (see 1 Tim. 3:15; 4:3; 2 Tim. 2:25; Titus 1:1, 14).

1 Tim. 2:5–6 For. These verses provide the theological basis for the statement in v. 4 that God wants people to be saved. There is only one God. He seeks “all people” (v. 4; see Rom. 3:29–30). All must come to the one true God for salvation. This means that Jesus is the one and only mediator between God and people. He is the only way to salvation (Acts 4:12). Furthermore, this verse allows no place for mediators between people and Jesus, such as saints or priests. Ransom refers to purchasing someone’s release (see Mark 10:45). It is a common NT way to express Christ’s death as securing a believer’s release from God’s wrath (see Gal. 1:4; Rev. 5:9).

1 Tim. 2:8–10 not with . . . gold or pearls or costly attire. Paul does not prohibit wearing jewelry (see note on 1 Pet. 3:3–4). Rather, he says that women should not dress to show off their wealth or to be seductive. They should dress in a way that is proper for Christian witness.

1 Tim. 2:8 Then resumes the call to prayer from v. 1. Lifting . . . hands is a typical posture for prayer in the Bible (compare 1 Kings 8:22; Ps. 28:2; Isa. 1:15; Luke 24:50).

1 Tim. 2:12 I do not permit. Paul writes with the authority of an apostle. He does not simply offer an opinion. This statement is about how the church should operate when assembled together. In that context, two things are prohibited: (1) Women are not permitted to publicly teach Scripture and/or Christian doctrine to men in church (the context implies these topics), and (2) women are not permitted to exercise authority over men in church. Women teaching other women, and women teaching children, are not mentioned here, and both are encouraged elsewhere (2 Tim. 1:5; Titus 2:4). This passage also does not address the role of women in leadership situations outside the church (e.g., business or government). The word or between “to teach” and “to exercise authority” indicates two different activities, not a single activity of “authoritative teaching.” The phrase “exercise authority” occurs only here in the NT. Examples of this word used outside the NT clearly establish that the meaning is “exercise authority,” not “usurp authority” or “abuse authority.” The role of pastor/elder/overseer is rooted in the task of teaching and exercising authority over the church. Thus, this verse excludes women from serving in this office (compare 1 Tim. 3:2). quiet. Paul means “quiet” with respect to the teaching responsibility in the assembled church. Paul elsewhere indicates that women do speak in other ways in the church assembly (see 1 Cor. 11:5). See also note on 1 Cor. 14:34–35.

1 Tim. 2:13 For introduces the biblical basis for the prohibition stated in v. 12: the order of creation (Adam was formed first) and the deception of Eve (v. 14). Gender roles in the church are not simply the result of the fall. They are rooted in creation and apply to all cultures at all times. Some interpreters argue that the prohibition of v. 12 does not apply today because: (1) the reason for Paul’s command was that women were teaching false doctrine in Ephesus; or (2) Paul said this because women in that culture were not educated enough to teach. But the only false teachers named in connection with Ephesus are men (1:19–20; 2 Tim. 2:17–18; compare Acts 20:30). Moreover, other ancient sources give evidence of a number of well-educated women in that area of Asia Minor at that time (compare also Luke 8:1–3; 10:38–41; John 11:21–27; Acts 18:2–3, 11, 18–19, 26; 2 Tim. 4:19). In addition, some have claimed that this passage only prohibits a “wife” from teaching or exercising authority over her “husband.” (The words translated “woman” and “man” in 1 Tim. 2:12 can also mean “wife” and “husband” in certain contexts.) Given the immediate context of vv. 8–9, however, the most likely meaning in vv. 11–14 would seem to be “woman” and “man.”

1 Tim. 2:15 The precise meaning of this verse is not immediately clear. Paul certainly does not believe people can be saved in the sense of earning justification through childbearing or any other means besides grace (see Eph. 2:8–9). But the NT sometimes uses the term “saved” in the sense of coming to experience all aspects of salvation over time (see note on Phil. 2:12–13). It can also mean the perseverance in faith necessary for eternal salvation (see Matt. 24:13). People are saved as they persevere (continue) in the faith through the circumstances of their lives. For instance, a mother can act faithfully as she nurtures her child from birth to adulthood.