Old Testament Reading: Isaiah 56:1–8

“Thus says the LORD: ‘Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil. Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from his people’; and let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says the LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.’ The Lord GOD, who gathers the outcasts of Israel, declares, ‘I will gather yet others to him besides those already gathered.’” (Isaiah 56:1–8, ESV)

Sermon Text: 1 Timothy 2:8-15

“I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and became a transgressor. Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.” (1 Timothy 2:8–15, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

As we consider this passage today it is important that we remember Paul’s purpose in writing to his co-worker, Timothy. Paul’s purpose for writing can be discerned by simply reading the letter, but it is stated directly in chapter 3 verses 14 and 15. There we read, “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.” So, Paul’s primary concern was to encourage Timothy to promote good order in the church in Ephesus. He wrote so that the members and ministers in Ephesus would know how they ought to behave within the church of the living God.  

First, Paul addressed Timothy directly and charged him to fulfill his ministry in the church of Ephesus. Among other things, he was to “charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith” (1 Timothy 1:3–4, ESV). He was to “wage the good warfare, holding faith and a good conscience” (1 Timothy 1:18–19, ESV).

And then after this Paul urged Timothy to see to it that the church fulfill its calling. And the first thing he urged the church to do was to pray. Chapter 2 verse 1 says, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…” (1 Timothy 2:1, ESV). The church is God’s temple or household. And the church is to be a house of prayer for all nations.

But here in verse 8 the apostle turns his attention to the genders. First, he addresses the men, and after this he addresses the women in the church. Both are to pray. Both are to offer up “supplications, prayers, intercessions, and thanksgivings… for all people”. But they are to do so being aware of their particular propensities to sin. Both are to lift up “holy hands” to the Lord in prayer. But the men are to teach and have authority within Christ’s church, as we will see.  

Yes, brothers and sisters, I am well aware of how offensive this is to many within our culture. And yes, I am aware that many within the professing church have also taken offense and have, in one way or another, attempted to explain this text away. Most of these will say that Paul’s views concerning gender roles belong to a bygone era, but we have progressed beyond them. But this interpretation will not stand, for here Paul roots his teaching, not in the ever-shifting tides of culture, but in the Triune God’s fixed design at creation. In the beginning, God (who is one in three), “created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV).

God is one, and yet within him we may distinguish between Father, Son, and Holy Spirit. And so too humanity is one, and yet within humanity we may distinguish between male and female. Brothers and sisters, both the unity and the diversity within humanity are beautiful. Both are to be celebrated, for in the unity and diversity we see the image of the Triune God.  

Men and women are of equal dignity and worth. Both are human. Both are image-bearers. Never can we lose sight of this fundamental unity. The result will be oppression. But neither can we lose sight of the diversity. Men and women are not the same. They are different physiologically. They are different emotionally. And according to God’s design, they are to fulfill different roles within the family and the church. To lose sight of the fundamental unity that exists between men and women will lead to oppression. But to lose sight of what differentiates men and women will lead to disorder. 

Disorder is what we are witnessing in our culture, in our families, and even in our churches, for many have rejected the distinctions that God himself has made at creation. When contemplating the human race, and when considering the unity and diversity of the male and female genders, nothing is more fundamental than this. In the beginning, “God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV). 

As I have said, Paul’s stated purpose in writing to Timothy was to promote good order within the church in Ephesus. It is not surprising, then, that he addresses men and women from the outset. As Paul considered the members of the church in Ephesus (members who stood before God and Christ as equals), he classified them as men and women, males and females, and rightly so. For though they are one, they are also diverse. Both men and women have a particular role to play in Christ’s church, and this is according to God’s design.  

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Men Are To Pray

First, Paul addresses the males within the congregation, saying in verse 8, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.”

The whole church has already been exhorted to pray. In verse 1 of this chapter we read, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…” (1 Timothy 2:1, ESV). But here the apostle addresses men in particular. The men of the church must pray. In fact, they are to lead in prayer. This is why Paul mentions them first. And this is why [aul explicitly urges them to pray, saying, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.”

Sadly, in many churches, it is the women who pray while the men remain silent or absent themselves from the prayer meetings of the church. Perhaps this has something to do with pride. To pray, one must be humble. For in prayer we acknowledge the One who is higher than us. In prayer, we admit that we are under his authority. In prayer, we admit that we are not in control. And in prayer, we confess that we are needy. If a man is prideful he will not pray. But if a man is humble before God, he will bow the knee before his Father in heaven. Undoubtedly, there are  other reasons for prayerlessness, but pride will certainly keep us from prayer.

Notice that the apostle says that men are to pray “in every place”. Of course, men are to pray in private and with their families. But when the apostle says “in every place” he likely has in mind the various meeting places of the church. As we will see, the apostle has the church gathered in mind as he writes this passage. The men are to pray whenever and wherever the church assembles. 

And when they pray they are to lift up holy hands to the Lord. No, this does not mean that when men pray they must lift up their hands. In fact, there are many postures for prayer mentioned in the Holy Scriptures. Men may pray with their faces bowed to the earth, they may kneel, they may look heavenward. There is not one posture appropriate for all prayer. But posture does matter, for it is an expression of the disposition of the heart. We should be mindful of our posture in prayer, brothers and sisters. To pray with hands lifted up expresses neediness and dependence. Christian men should not hesitate to express that they are needy and dependent upon our Father in heaven. 

The apostle is not here demanding that we always pray with this posture, but he is demanding that we be holy. What kind of hands are we to lift up to the Lord? We are to lift up “holy hands”. Of course, this means that we are to come to the Father having been made holy through faith in Christ, having been washed in the blood of the Lamb. But more than this, it is also an exhortation to be holy. We engage in the activities of life with our hands. And we are to be sure that our hands are holy, meaning that our way of life is holy and our conduct pure. “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:14–16, ESV).

Brothers, pursue holiness in the whole of life. Live in obedience to the Lord in thought, word, and deed. When you sin against God, repent sincerely, knowing for sure that your prayers will be hindered should you go on living in unrepentant sin. 

Peter speaks to this reality in 1 Peter 3:7, saying, “husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered” (1 Peter 3:7, ESV). A man’s prayers will be hindered if he fails to live with his wife in an understanding way. A man’s prayers will be hindered if he fails to honor his wife as a co-heir of the grace of life. The same is true for other sins. It is appalling to God when a man lives in unrepentant sin and then lifts his filthy hands to him in prayer. Yes, the Father is merciful and kind. He is eager to embrace the prodigal son. But turn from your sins, brothers. Believe upon Christ. Pursue holiness. Pray, lifting holy hands to the Lord.

Specifically, the apostle insists that men put away “anger” and “quarreling”. Of course, men are to put away all sin. But why do you think the apostle highlights these sins — the sins of anger and quarreling? It is not difficult to see that these are sins that plague men more than women. There are indeed exceptions to the rule. But men do tend to struggle with anger and quarreling.

“Anger” might also be translated as “wrath”. “I desire then that in every place the men should pray, lifting holy hands without [wrath] or quarreling”. Certainly, this is what the apostle has in mind. He is forbidding wrath, or anger that has burned out of control. 

There is such a thing as righteous anger, brothers. For example, it is right for you to be angry about injustice in the world. But that righteous anger turns to sinful anger when it overflows its boundaries. Explosive anger is sinful. Anger that festers in the heart leading to bitterness is sinful. And anger that moves us to take vengeance against another is also sinful. “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19, ESV). As I have said, there is such a thing as righteous anger. But men do sometimes struggle to control their passions. Instead of exercising self-control men do sometimes allow their emotions to drive them to wrath, bitterness, and vengeance. 

The apostle also forbids quarreling or arguing. As with anger, there is nothing sinful about presenting an argument. One may argue a case in a righteous manner. If presenting an argument were inherently sinful, then Christ himself would be guilty of sin, and many of Paul’s letters would be filled with sin, for both of these men did argue for sound doctrine and confront others concerning sin. Clearly, Paul is not forbidding men from making an augment. Timothy would obviously need to do this very thing when he opposed the false teachers in the church in Ephesus. He would need to warn them to teach no other doctrine, and he would need to argue his case should they persist. Paul is not forbidding the art of argumentation, but rather an argumentative spirit. The word “quarreling” gets to the point, doesn’t it? There is a clear difference between presenting an argument and being argumentative. And the difference resides within the heart. The one who is quarrelsome makes little effort to understand the other, is reckless with his words, and cares more about winning the argument than promoting the truth. As is the case with the wrathful person, so it is with the quarrelsome person — both lack self-control. Both are driven by their passions. As James says, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel” (James 4:1–2, ESV). 

Brothers, if we are to live lives of holiness before the Lord we must learn to control our passions. 

God has made us in such a way that we have affections. As humans we perceive the world, we consider things to be either good or bad, and our affections move us to celebrate and draw near to that which is good and to grieve and reject that which is bad. The trouble is, now that we are fallen into sin our affections are often bent out of shape. We often consider what is bad to be good, and what is good to be bad. And even when we get things right in this regard, our affections often overflow their proper bounds. And when they do they are properly called passions. Fathers, it is right that you are angry with your son when he disrespects his mother. But it is wrong when this righteous anger drives you to rage. When you explode in anger, you are being driven by your passions. Passions are affections misdirected. Passions are affections overflowing their proper bounds. Brothers, we must learn to control our sinful passions. We must not be driven by them. We must develop self-control. We must be governed by the word of God and driven by his Spirit.  

“As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:14–15, ESV). “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels” (2 Timothy 2:22–23, ESV). And remember that “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit”(Galatians 5:22–24, ESV).

The wrathful and quarrelsome person is driven by his passions. But we must develop self-control in Christ Jesus. For the apostle has said, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” The same applies to women, but Paul is here addressing besetting sins.  

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Women Are To Pray

Secondly, Paul addresses the females in the congregation, saying in verse 9, “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works.”

The word “likewise” at the beginning of verse 9 is important. It indicates that Paul’s command for the women is similar to his command for the men. Women are also to pray in every place. And women are also to lift up holy hands to the Lord. When Paul urged “that supplications, prayers, intercessions, and thanksgivings be made for all people…”, his desire was that both men and women pray within the Christian congregation. The word “likewise” links the instructions for man and the instructions for women together. Both are to lift up holy hands to the Lord in prayer. 

This is because men and women are one in Christ Jesus. Both are united to Christ by faith. Both have been reconciled to God the Father through the Mediator, Christ Jesus. Men and women are heirs together of the grace of life, as Peter has said. Both have bold access, therefore, to the throne of grace. Women, like the men, are to pray, lifting holy hands up to the Lord.

Paul’s instructions for men and women differ in two ways. One, the men are addressed first. And concerning the men Paul explicitly says, “I desire then that in every place the men should pray” (1 Timothy 2:8, ESV). I think it is right, therefore, to urge the men to lead in prayer within the Christian congregation, while at the same time urging the women to pray also. Sadly, the opposite is often true, as I have already said. 

Two, Paul’s instructions for men and women also differ in regard to the besetting sins that he identifies. Men are warned to cease from anger and quarreling. And the women are warned concerning vanity and immodesty. There are of course exceptions to this rule. Men may also be vain and immodest. But in general, women do care more about their physical appearance and outward beauty than do men. And throughout the history of the world cultures have pressured women to obsess over outward appearance. Ours is no different. 

And so the apostle says that “women should adorn themselves in respectable apparel, with modesty and self-control…” “Respectable” may also be translated as “suitable” or “proper apparel”. Women are to dress in a manner that is proper. Proper for what? you might ask. Verse 10 will answer that question saying, “proper for women who profess godliness…” Christian women should dress in a way that fits their profession of faith. Their dress is to be modest, the text says. Their dress should correspond to a heart that loves God more than the things of this earth. In their dress women should be careful to not lead others to sin. And their moderation will be the result of their self-control — that is to say, of their good judgment and decency.

The positive command is that “women should adorn themselves in respectable apparel, with modesty and self-control…” And the same command is stated negatively with the words, “not with braided hair and gold or pearls or costly attire…” (1 Timothy 2:9, ESV). 

No, this text is not forbidding Christian women from ever braiding their hair or wearing gold or pearls. Instead, this is text is forbidding extravagant dress and immodesty. As one commentator puts it, “it is the excess and sensuality that the items connote that Paul forbids… and not braids, gold, pearls, or even costly garments in and of themselves” (Knight, The Pastoral Epistles, 136). When Paul piled up these terms —  “braided hair and gold or pearls or costly attire” — the original audience would have thought of the way that the wealthy in society dressed, or even the dress of the harlot. Christian women should avoid this extravagant and sensual style. Instead, they should dress with modesty. Of course, the way that men and women dress will differ from culture to culture, but this word of warning can always be applied.  “Women should adorn themselves in respectable apparel, with modesty and self-control…” no matter what the cultural norms may be. 

Instead of clothing themselves in an extravagant and sensual manner, Christian women should dress in a way that “is proper for women who profess godliness—with good works” (1 Timothy 2:10, ESV). Sisters, clothe yourselves with “godliness”. Clothe yourselves with “good works”. And teach the younger women to do the same. That is what the apostle is encouraging! He is urging you to see that true beauty is not external but internal.

This sounds a lot like something Peter wrote. To Christian wives, he said, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious” (1 Peter 3:3–4, ESV). How important it is for women, and particularly young women, to learn this lesson. True beauty resides within. And the beauty within is beauty that is imperishable. It does not fade but increases with the passing of time as you grow in godliness.

So, both men and women are to pray within the Christian congregation. Both are to pray “lifting holy hands” to the Lord. Men and women are to live holy lives, being mindful of besetting sins, and being eager to develop self-control. Neither men nor women can be driven by the passions of the sinful flesh now that they are in Christ Jesus. 

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Women Are To Learn But Shall Not Have Authority Over Men Within The Church

Thirdly, as Paul considers the genders and seeks to bring order to the church of the living God, he commands that women learn while forbidding them to teach or to have authority over men within the church. 

Verse 11 says, “Let a woman learn quietly with all submissiveness.” 

The command is “let a woman learn”. It is not only the men who are to be taught but the women also. In our modern age, this probably does not strike you as being all that impressive, but at certain times and in certain places throughout the history of the world women have been excluded from learning. Paul insists that the women are to learn alongside the men in the Christian congregation. 

This certainly corresponds to what Jesus himself modeled in his earthly ministry. Not only did he teach his twelve disciples, who were all men, but he taught women also. In fact, it would seem that some of his closest friends were women. Think of his relationship with Mary and Martha, for example. This teaching also corresponds to the record of the book of Acts — women played a very important role in the expansion of the church in those early days. Women are to be given a place alongside men in the Christian congregation. They are to sit side by side under the ministry of the word. They are to learn together. They are to pray together. And they are to work together for the furtherance of Christ’s kingdom.  

But notice that Paul commands women to learn “with all submissiveness”. So up to this point, the unity between men and women has been stressed. Both are to pray, lifting up holy hands to the Lord. Both have equal access to the Father as image-bearers redeemed and reconciled by the blood of the Lamb. But here the apostle acknowledges the differences between males and females and commands that the women learn quietly within the church with all submissiveness. 

The positive command is “Let a woman learn quietly with all submissiveness.” And the matter is stated negatively with the words, “I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet.”

It is important to note what Paul does not say. One, he does not say that a woman is never to teach. Instead, Paul has the authoritative teaching ministry of the church in view. A woman is not to teach in an authoritative way when the congregation, consisting of men and women, is assembled. In that context, she is to remain quiet, the apostle says. But it may be that she speaks and teaches in other settings. Two, he does not say that females may never have authority over males. Again, Paul is addressing teaching and authority within Christ’s church. And three, Paul is not saying that women must remain absolutely quiet. In fact, they were just urged to pray! Again, he is clearly addressing authoritative teaching when the church is assembled. Remember, he wrote to Timothy so that he may “know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.”

That women have an important role to play in the church, and may even be used of the Lord to teach in certain contexts, is illustrated by that story concerning Apollos found in Acts 18:24ff. In fact, the New Testament is filled with examples of women being used mightily by the Lord. But this story is most pertinent. “Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures. He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately” (Acts 18:24–26, ESV). 

Isn’t that interesting? First of all, this event transpired in Ephesus, which is where Timothy ministered when Paul wrote to him. But more to the point, both Priscilla and her husband Aquila were used of the Lord to teach Apollos, who was an “eloquent man, competent in the Scriptures. Both he and she explained to him “the way of God more accurately”. In no way does this passage suggest that it was improper for Priscilla to be involved with this. But pay careful attention — “they took him aside and explained to him the way of God more accurately.” Do you see that Priscilla did not hold the office of pastor/teacher but was used of the Lord to teach others, even this gifted leader within the church named Apollos?

Now, it goes without saying that this teaching which distinguishes between male and female and commands that women take a place of submission within the church, being forbidden to teach or to exercise authority over a man (which means that women cannot hold the office of elder or deacon), is countercultural. Our modern and progressive culture scoffs at this. They consider it to be oppressive towards women. In fact, certain factions within our culture are even more radicle than this. They scoff at the way in which the scriptures distinguish between the genders. 

So here is the question: is the church permitted to go with the flow of the culture by dismissing this teaching from Paul as belonging to a bygone era? It the church permitted to ignore this text claiming that these were the cultural norms in Paul’s day, but we have progressed beyond them?

Indeed, there are some things described in the scriptures that are not timeless but belonged to a particular era or culture, and we are right to move on from them. For example, we do not sacrifice animals at the temple in Jerusalem, and rightly so. But there is a reason for this. Temple worship was instituted, not at creation, but under Moses. Furthermore, it foreshadowed Christ who is the true temple and the Lamb of God who takes away the sins of the world. When the Christ came he fulfilled the Old Covenant and established the New Covenant, and temple worship was rightly taken away.  

But what about this teaching concerning males and females within the church. And though it is not our focus today, we might ask the same thing concerning the biblical teaching regarding the roles of husbands and wives within the family (you would do well to notice that they mirror one another). May we dismiss these teachings as old fashioned and out dated? The answer is no, for Paul roots this teaching, not in the Old Covenant, in culture or custom, but in creation. Men and women are to be considered equal, and yet women and wives are called to take posture of submission in the church and family because this was God’s design from the beginnig.  

Look at verse 13: “For Adam was formed first, then Eve…”, the apostle says. The word “for” is important. It indicates that Paul is about to explain why things are to be this way. Women are to take this posture of submission within the church and are forbidden from teaching and having authority over the men in the congregation “for Adam was formed first, then Eve…”. 

Not only is Paul drawing our attention to the order of creation — first the man was made, then the women. But he is reminding us of the whole creation narrative. “In the beginning, God created the heavens and the earth.” And what did he do with the earthly realm that was at first “without form and void, and darkness was over the face of the deep”? He brought it into order. Our God is a God of order. And the order of the natural world was established by him at the time of creation. And that includes the order that is to exists between husband and wife within the home and males and females within the church of the living God. 

Adam was formed first, remember. But he found no one suitable for companionship. All of the animals were living creatures, but they were not human. They were not image-bearers. So God created women.  She was taken from Adam’s flesh, meaning that she shares his nature. She is human. She is an image-bearer. And furthermore, she was not taken from his feet so as to be his slave, nor was she taken from his head so as to be his superior, but she was taken from his side to be his companion. God made the woman to be a helper fit for him. And what was Adam’s response when he first saw her? “Then the man said, ‘This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (Genesis 2:23, ESV).

And so this order that was established at creation will remain for all time. Men and women are of equal dignity and worth. They stand side by side on an equal plane as image-bearers of God. And they stand side by side as co-heirs in Christ Jesus. But they are not the same. They were made different so that they might correspond to one another, thanks be to God. 

When men and women rebel against God’s design disorder and wickedness prevail. In verse 14 Paul reminds us, not of creation, but of man’s fall into sin when says, “and Adam was not deceived, but the woman was deceived and became a transgressor.” Adam fell into sin because he failed to be the head that God had called him to be. The covenant was transacted with Adam. He was the one responsible. He was forbidden from eating of the tree of the knowledge of God and evil. He was commissioned to keep and expand the garden temple. When he ate of that forbidden fruit, he ate willfully and defiantly. But the woman was deceived. She failed to be the helper that God had called her to be. 

When Paul reminds of the order of creation he is urging us to live according to God’s design.  

When Paul reminds of man’s fall into sin he is reminding us of where a disregard of God’s design will inevitably lead — to sin, to disorder, and death.  

Before we conclude let us very briefly consider this little remark found in verse 15. Concerning the women Paul says, “Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control.”

What does this mean? In fact, there are about five different interpretations of this verse. I will give you the one that I agree with. Given that Paul has just mentioned man’s fall into sin through the deception of the woman, here in verse 15, he reminds us of the gospel that through the offspring of the woman a Savior would come into the world. Eve was deceived leading to Adam’s sin. But she  — that is Eve along with those women who would descend from her — would be saved through the process of childbearing. Eve and the Virgin Mary, along with every woman that bridged the gap between them would be used of the Lord to bring the Savior into the world. And through that process of childbearning all women (and men) will be saved “– if they continue in faith [in the gospel] and love and holiness, with self-control” (1 Timothy 2:15, ESV).

The word “yet” at the beginning of verse 15 is important, I think. It clues us in to the irony. Through the woman, Eve temptation was brought to Adam, and through him, sin and death came to the human race. But in though the woman Mary the second Adam — the Christ — was brought in the world and through him salvation to men and women from every tongue, tribe, and nation.  

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Conclusion

You know, one thing I am a bit tired of is Christians in this culture acting as if they are ashamed because they hold to these old, traditional views concerning men and women in the family and church. Brothers and sisters, why would you be ashamed of living according to God’s design? His design is clearly revealed in the pages of Holy Scripture, but it is also revealed in nature. An unbiased consideration of marriage and the family clearly reveals that this is how things are meant to be. Do not be ashamed of this, brothers and sisters. Instead, put the beauty of God’s design on full display! Men, do your part in the church and home. Women, do your part in the church and home. Love one another. Honor one another. Thrive together so that the world may see the glory of God and the image of God in his creation. 

Old Testament Reading: Psalm 67 

“TO THE CHOIRMASTER: WITH STRINGED INSTRUMENTS. A PSALM. A SONG. May God be gracious to us and bless us and make his face to shine upon us, Selah that your way may be known on earth, your saving power among all nations. Let the peoples praise you, O God; let all the peoples praise you! Let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nations upon earth. Selah Let the peoples praise you, O God; let all the peoples praise you! The earth has yielded its increase; God, our God, shall bless us. God shall bless us; let all the ends of the earth fear him!” (Psalm 67, ESV)

Sermon Text: 1 Timothy 2:1-7

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.” (1 Timothy 2:1–7, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Here at the beginning of chapter two, we have a shift in focus. In chapter one Paul commanded Timothy to do certain things as a minister of the word. But here in chapter two, Paul commands Timothy to see to it that the church does certain things. The church — the church in Ephesus where Timothy ministered, and every local church in every place and time — is to engage in certain activities. And what is the very first activity that Paul urges? He urges the church to pray. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…”, the apostle says. 

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The Church Is To Pray For All Kinds Of People

The church is to devote itself to prayer. And when we pray, we are to pray for all kinds of people. 

First of all, I urge…

In verse  1 we read the words, “first of all”. “First of all” can either mean first in a sequence or first in importance. Paul likely had both ideas in mind when he wrote the words, “first of all”. This was the first thing that he commanded the church to do because it is also of first importance. What is the church to do? What activities is she to engage in? First of all, the church must pray! 

Sadly, prayer is often of least importance to the individual Christian and to the church. Prayer is often the last thing that we do. It is often treated as a last resort. When everything else has failed, then we will pray. But prayer ought to be of first importance to us. It should be where we start, not where we end up when all else fails. This should be true of us personally. And this should also be true of us corporately. And that is why Paul urges prayer within the congregation. “First of all, then, I urge” that prayers be offered up, he says. To “urge” is to ask for something earnestly or to plead for something. Here Paul pleads with Timothy, with the church of Ephesus through him, and even with us, to be devoted to prayer. 

This should not surprise us. One of the characteristics of the people of God in every age is that they commune in prayer and intercede on behalf of the world. And concerning the New Covenant people of God, which is what we are, the prophet Isaiah said, “And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples” (Isaiah 56:6–7, ESV.). If prayers were to be offered up in the temple under the Old Covenant, how much more in the New Covenant temple of God now that the blood of the Christ has been shed to make atonement for sins and to reconcile men to God? The church is the church of the living God. She is the temple of the Holy Spirit. The church is a house of prayer for all people. It is no wonder, then, that this is the first thing the apostle urged. He urged that prayers be offered up to God within the church, for this is the church’s design.  

Supplications, Prayers, Intercessions, And Thanksgivings

Specifically, Paul urged “that supplications, prayers, intercessions, and thanksgivings be made…” These terms all refer to prayer, but they each highlight a different aspect or kind of prayer. 

To supplicate is to make requests for the specific needs of others. To pray is to bring others before God to seek their blessing. To intercede is to appeal to God boldly on behalf of others. And with thanksgivings, we express gratitude to God for others and for the work that God is doing in them, through them, and for them. I suppose that Paul could have simply said, first of all, then, I urge you to pray… But by pilling up these terms he reminds us of the variety of ways that we can and should pray for others. We are to supplicate, praying for the specific needs of others. We are to pray for others generally, seeking the Lord’s blessing on their behalf. We are to intercede, appealing to God boldly on behalf of others. And we are also to bring our requests to God in the form of thanksgiving. The church is a house of prayer. The members are to devote themselves to private prayer. And when we assemble, we are to address God in prayer.  

Brothers and sisters, is prayer of first importance to you? Is it of first importance to us? Paul here urges us to pray. 

All Kinds Of People

And then he more specifically urges that these prayers be offered up “for all people.” What does Paul mean when he urges that prayers “be made for all people.” Clearly he means that prayers are to be offered up to God by the church for all kinds of people. 

Now, some might object to this by saying, the word “kind” is nowhere to be found in this passage. Or, “all” must mean “all” without exception or qualification! But is that true? Must “all” always mean “all” without exception or qualification? If I say to you “all” are invited to my house for lunch today it is clear that I do not mean all without exception. The whole world would not be invited, but only you. The context naturally clarifies what is meant by “all”. And such is the case with this passage. When Paul commands that prayers be offered up on behalf of “all people”, he means all types of people.  

First of all, it would be absurd for Paul to urge that prayers be offered up by the church in Ephesus for every individual person alive on planet earth without exception. They wouldn’t be able to do it if they tried. Not even close.

Secondly, it is not uncommon for Paul (or others) to use the word “all” to mean “all kinds” or to refer to all of a particular group. For example, in Romans 12:18 Paul says, “If possible, so far as it depends on you, live peaceably with all” (Romans 12:18, ESV). It is abundantly clear that when Paul uses the word “all” here he does not mean, be at peace with every person on the planet, but rather, be at peace with those that you come into contact with. And so no, “all” does not always mean “all without exception.” In fact, “all” often has reference to a particular group, class, or kind of people, and it is the context that makes the limitations clear. 

Thirdly, you will notice that the next verse does clarify what Paul means. “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people…” Verse 2: “for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Timothy 2:2, ESV). 

For Kings And Those In High Positions

The church is not to limit its prayers to a certain kind or class of person but is to pray for all kinds of people, and that includes “kings and all who are in high positions.” The church is not to discriminate in its prayer life on the basis of ethnicity, class, age, gender, or any other thing that might divide us. The church is to pray indiscriminately for all kinds of people.

This might seem obvious to you. But human history shows that this is not obvious to all. In our sin, we discriminate against those not like us. In sin, we forget that we have humanity in common, which means that we share the image of God in common. The world is divided by so many things — ethnicity, gender, age, and class among them. But the Christian must not discriminate. For the Christian knows that all of these bear the image of God. And the Christian also knows that Christ died, not for a particular kind of person, but for all kinds of people. He died to redeem people from every tongue, tribe, and nation. He died for males and for females, for young and old, for rich and poor, for the strong and the weak. If God has not discriminated along these lines, then neither should we. Our “supplications, prayers, intercessions, and thanksgivings” are to be made “for all people”, even “for kings and all who are in high positions.”

Now, why did Paul feel it necessary to specifically exhort the church in Ephesus to pray for this kind or class of person — “for kings and all who are in high positions.” Well, we should not forget that the early church was often persecuted by this kind or class of person. We should remember that most of the converts in the early church were not a part of this class. Paul’s words to the Corinthians make this clear: “For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God” (1 Corinthians 1:26–29, ESV). It is not at all hard to imagine why Paul would need to say this to the Ephesians. To put it into my own words its as if Paul said, “don’t discriminate in your prayers, brothers and sisters. Pray for all kinds of people, for Christ came to redeem all kinds of people. And yes, this even includes “kings and all who are in high positions.”

Though the church in this country has not experienced persecution from the governmental powers in the way that the early church did, there does still exist a division in this country between the political class and those who are citizens. And it is possible that Christians fall into the same trap. It is possible that we begin to view the political class, or members of a particular party within the political class as pure evil and irredeemable, and thus discriminate against them in our prayer life. This cannot be, brothers and sisters. We must pray for all kinds of people, for presidents, governors, and “all who are in high positions.” We must pray that they come to salvation and that the Lord would use them for good given the positions they hold within society. 

When Paul wrote to the Ephesians he urged them to pray for all kinds of people and he specifically identified those with political power. Clearly, the Ephesians were falling short in this regard. Perhaps this was because of persecution. It may also have had something to do with the false teaching that was present within the church. Perhaps the false teaching lead to discrimination against certain kinds of people, but we can only speculate about this.    

Earlier I said that it might seem obvious to you that prayers are to be offered up for all kinds of people.  And perhaps it is obvious to you. But perhaps it is not so obvious. It is possible that you yourself have begun to discriminate in your prayer life. It is possible that, though you would never say it, you have begun to view a particular kind of person as being beyond the limits, irredeemable, and thus not worthy of prayer. In our context, the discrimination is typically racial, or socio economic. Brothers and sisters, it cannot be. We must offer up prayers for all kinds of people as we seek their good, and ultimately their salvation in Christ Jesus. 

There is one truth that is essential if we are to maintain this unbiased disposition towards all. And it is the truth that men and women are made in the image of God. There are no exceptions. You will never meet a human being who is not an image-bearer. All humans share this in common. We have the same Creator. We are made in his image. We have the same blood running through our veins. We have equal dignity and worth, therefore. This is what unites us. And this unity is profound. 

But within the unity that is humanity, there is also diversity. The human race is diverse. And the diversity is beautiful. It is not to be denied but appreciated. The human race is made up of many individuals, each with their own personality. Some are male and some are female. Some are rich and some are poor. Some are powerful, others are weak. Each person has their own unique history. Each one differs in appearance and ability. The diversity is not to be despised but celebrated. When we consider the unity of humanity and the simultaneous diversity of humanity we are to see something beautiful, for this unity in diversity images God who is eternally one and three.

But as you know, throughout the history of the world sinful man has not considered the unity and diversity within humanity to be beautiful. Instead, many have warred against the image of the Triune God in humanity by either trying to obliterate what distinguishes, us or by doing violence to what unifies us. 

This problem will never go away (not until Christ returns to make all things). It will simply manifest itself in different ways. Sinful humans will always war against the diversity in humanity. Today, many wish to deny the difference between males and females, for example. And perhaps this movement is in response to fact that others have done violence to the unity of men and women. Both are image bearers and stand before as equals, but men have often oppressed women, and women do sometimes oppress men. Neither those who deny the differences nor those who do violence to the unity are right. Both fail to appreciate the beauty of the image of the Triune God in humanity. And the same may be said of matters of race or ethnicity. Some wish to obliterate the differences (which is sad — something beautiful is lost when we do), and others do violence to the unity (and this is tragically unjust when men of power oppress men of weakness on the basis of the color of their skin, forgetting that all have the same Creator and bear his image). As I have said, this problem will not go away until Christ returns. The problem may increase and decrease. And it will certainly manifest itself in different ways. But fallen humanity will always war against God, his design in creation, and his image in humanity.

But there is one place where we should expect this perennial problem to melt away, and that is within Christ’s church. The church is the present and earthly manifestation of the kingdom of God, and the inbreaking of the age to come into this present evil age. In the church, the diversity that exists within humanity must never be denied. The diversity must be celebrated in Christ. How marvelous and beautiful it is to consider humanity as individual persons, each with unique personalities, histories, experiences, and gifts. How beautiful it is to consider the differences between male and female, and the distinguishing characteristics of the cultures and customs of the people of this earth. You have heard the expression that variety is the spice of life, haven’t you? Well, it applies here, doesn’t it? The diversity that exists within humanity is to be appreciated and enjoyed. But never is it to lead to division, devaluation, or the oppression of others. For we share the image of God in common with the rest of humanity. And more than this, those in Christ share Christ in common. The image has been renewed in us through faith in him. Indeed, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28, ESV).

This discussion concerning the diversity and unity that exists within the human race may have felt like a giant tangent to you. But I hope you can see how it pertains. If we are to pray for all kinds of people, as the apostle commands, then we must appreciate the diversity in humanity while never losing sight of our fundamental unity.  

That We Might Lead A Quiet And Peaceful Life

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, [yes, even] for kings and all who are in high positions…” And then Paul adds, “that we may lead a peaceful and quiet life, godly and dignified in every way.”

One of the reasons that we are to pray for those with civil authority is so that we might live a peaceful and quiet life. We are to remember the civil authorities have been appointed by God for the preservation of peace through the promotion of justice. The civil authorities exist to punish the wrongdoer, and particularly those who do violence to others. When we pray for those who have civil authority we are to pray, not only for their salvation, therefore, but also that they would do the job that God has given them to do in the civil realm, leading to a peaceful and quiet life for those who live in their jurisdiction. The government’s job is to protect its citizens from harm. They are to protect their citizens from the harm of foreign powers. And they are also to protect their citizens from the harm of other citizens by upholding justice. The Christians in Ephesus lived under the threat of persecution from these governing authorities. And so this gave them all the more reason to pray for them. 

They were to pray for “kings and all who are in high positions that [they] may lead a peaceful and quiet life, godly and dignified in every way.” And this is how Christians are always to live within the world. They are to live godly lives. This means that they are to live lives of holiness before God and man. They are to live a pious life of obedience. They are to be dignified, living in a way that is fitting for a child of God. 

Perhaps you have noticed how tempting it is to respond to government overreach and oppression by ranting and raving against those with authority. It is tempting to speak evil against those who abuse their power. But this is not the way of Christ. The Christian is to behave in a godly and dignified way even in the face of persecution. And so where is the Christian to go with his frustrations and fears? First, he is to go to prayer. He is to pray for presidents, senators, and governors. And having prayed, he is to “live a godly and dignified” life as he entrusts himself to God who is sovereign overall. 

“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.” 

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God Desires That All Kinds Of People Be Saved

After this Paul says, “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.”

“This is good”, Paul says. 

What is good? you ask.

Well, it is good that prayers be offered up for all kinds of people. 

And why is this “good”? 

It is good because it corresponds to God’s desire for all kinds of people to be saved. 

By the way, a thing can only be called “good” when it corresponds to God and to his will. Things are good and beautiful and lovely only when they correspond to God and fulfill his design for the thing, whatever it may be. 

And Paul is here saying that prayers offered up for all people are good because they correspond with God’s will. He “desires all people to be saved and to come to the knowledge of the truth.”

You will notice that God is here called “God our Savior”. We are accustomed to calling Jesus Christ our Savior. Rarely do we refer to God as our Savior, but he certainly is! God has saved us through his Son. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

A Contradiction With The Doctrine Of Predestination?

There are some who claim that this passage contradicts the doctrine of election or predestination. The doctrine of predestination teaches that it is God’s will to save some. If you believe the Bible, then you must believe the doctrine of predestination. It is not some obscure doctrine. No, it is clearly taught in many passages, one of them being Ephesians 1:3-6. There Paul says, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved” (Ephesians 1:3–6, ESV). So there are many passages which teach that God has determined to save some, but this passage says that “God our Savior… desires all people to be saved and to come to the knowledge of the truth.”

Is God conflicted within himself? Did he, on the one hand, determine to save some and send the Son to atone for their sins, and on the other hand, wish that all would be saved? No! It is absurd to speak of God in this way. God cannot be conflicted within himself, and neither can contradictions be found in his word. 

The solution is simple. This passage is simply teaching that God’s will is for all kinds of people to be saved. The context makes this abundantly clear. The reasoning of the apostle is very tight. Prayers are to be offered up on behalf of all kinds of people, even for kings and those in high positions. This is good and pleasing to God our Savior because his will is that all kinds of people be saved. And as we will see, if they are to be saved, they must be saved through faith in Jesus the Christ, for he is the only mediator between God and man. 

As I have said, the reasoning of the apostle is very tight. There is to be no discrimination in our prayer life. We are to pray for all people. Why? Because “God so loved the world that he gave his only Son…” God did not set his love on the Jews only, nor on the pour only, nor on the weak only — no, he set his love on all kinds of people. And Christ came to redeem all kinds of people. Christ commissioned the church to make disciples of all nations. The Spirit of God was poured out on all flesh. And in the new heavens and earth, there will be people from every tongue, tribe, and nation standing before the throne of grace.  

Stated differently, God’s will for the church is that she prays. And the prayer life of the church is to correspond to God’s redemptive purpose. We are to pray for all people, for God’s will is to save all people. And this he will certainly do (for God’s will cannot be frustrated), through Jesus Christ, the only mediator between God and man.   

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Though There Are Many Kinds Of People, There Is Only One Mediator, Christ The Lord!

And that brings us to the final point. Though there are many kinds of people in the world, there is only one mediator between God and man, Christ the Lord. 

Verse 5:“For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth” (1 Timothy 2:5–7, ESV).

Do not forget that in the ancient world — the world in which Paul lived —  the predominant belief was that there were many gods. Each nation had its gods. The Romans had theirs. But the Christian claim is that there is only one God. He is the Creator of all things seen and unseen. He is the God, not only of the Jews, but also the Romans. Indeed, he is the God of all nations, even if they do not recognize him as such. All other so-called gods are not god’s at all, but are the idols of men. 

All humanity shares this in common, therefore. They come from one God, and they are made in his image. And they also share the same problem. All have sinned and have fallen short of the glory of God. They are alienated from him and are under his wrath, therefore. But God is gracious. He has provided a Savior. And notice, he has not provided many saviors — one for this tribe or nation, and another for that tribe or nation. He has provided one Savior for all the fallen children of Adam. “For there is one God, and there is one mediator between God and men, the man Christ Jesus.”

A mediator is a go-between. A mediator is a middle man whose job it is to reconcile (or bring together) parties who are at odds. In this case it is God who is at odds with all humanity. And the mediator is the man Jesus Christ. He was brought into the world through but there is only one mediator. The only way to be reconciled (or made right) with God is through faith in him.  

Notice that Paul says Christ “gave himself as a ransom for all”. Again, if “all” means all without exception then we have a contradiction in the scriptures, for elsewhere the scriptures teach that Christ laid down his life for the church and not for the world, for the sheep and not goats. And when Christ instituted the supper, “he took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:27–28, ESV). Christ shed his blood for “many” but not all. Why then does Paul say that Christ “gave himself as a ransom for all.” The message is clear. There is only one God. And there is only one mediator between God and man, Christ the Lord. And Christ gave himself up at just the right time, and this he did, not for the Jews only, but for all nations. He died for all the peoples of the earth so that he might redeem, not only the children of Abraham, but the children of Adam too. 

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Conclusion

In the new heavens and earth there will be a new humanity washed in the blood of the lamp. This new humanity will be perfectly unified in Christ, but it will be diverse — a true reflection of our great God who is one and three.