The MacArthur Study Bible, NKJV, page 625
2:2 kings and all who are in authority. Because so many powerful and influential political rulers are hostile to God, they are often the targets of bitterness and animosity. But Paul urges believers to pray that these leaders might repent of their sins and embrace the gospel, which meant that the Ephesians were even to pray for the salvation of the Roman emperor, Nero, a cruel and vicious blasphemer and persecutor of the faith. a quiet and peaceable life. “Quiet” refers to the absence of external disturbances; “peaceable” refers to the absence of internal ones. While it remains uncompromising in its commitment to the truth, the church is not to agitate or disrupt the national life. When it manifests love and goodness to all and prays passionately for the lost, including rulers, the church may experience a certain amount of religious freedom. Persecution should only be the result of righteous living, not civil disobedience (see notes on Titus 3:1–4; 1 Pet. 2:13–23). godliness and reverence. “Godliness” is a key word in this letter (3:16; 4:7, 8; 6:3, 5, 6, 11; cf. 2 Tim. 3:5; Titus 1:1), indicating that there needed to be a call back to holy living, which had been negatively affected by the false doctrine. Godliness refers to having the proper attitude and conduct before God in everything; “reverence” can be translated “moral earnestness,” and refers to moral dignity and holy behavior before men.
2:3 God our Savior. See note on 1:1.
2:4 desires all men to be saved. The Gr. word for “desires” is not that which normally expresses God’s will of decree (His eternal purpose), but God’s will of desire. There is a distinction between God’s desire and His eternal saving purpose, which must transcend His desires. God does not want men to sin. He hates sin with all His being (Pss. 5:4; 45:7); thus, He hates its consequences—eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of Himself. Yet, God, for His own glory, and to manifest that glory in wrath, chose to endure “vessels…prepared for destruction” for the supreme fulfillment of His will (Rom. 9:22). In His eternal purpose, He chose only the elect out of the world (John 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ (cf. Rom. 1:18–32). Ultimately, God’s choices are determined by His sovereign, eternal purpose, not His desires. See note on 2 Pet. 3:9. the knowledge of the truth. Meaning “to be saved.” See note on 2 Tim. 3:7.
2:5 there is one God. There is no other way of salvation (Acts 4:12); hence there is the need to pray for the lost to come to know the one true God (cf. Deut. 4:35, 39; 6:4; Is. 43:10; 44:6; 45:5, 6, 21, 22; 46:9; 1 Cor. 8:4, 6). Mediator. This refers to someone who intervenes between two parties to resolve a conflict or ratify a covenant. Jesus Christ is the only “Mediator” who can restore peace between God and sinners (Heb. 8:6; 9:15; 12:24). the Man Christ Jesus. The absence of the article before “Man” in the Gr. suggests the translation, “Christ Jesus, Himself a man.” Only the perfect God-Man could bring God and man together. Cf. Job 9:32, 33.
2:6 a ransom. This describes the result of Christ’s substitutionary death for believers, which He did voluntarily (John 10:17, 18) and reminds one of Christ’s own statement in Matt. 20:28, “a ransom for many.” The “all” is qualified by the “many.” Not all will be ransomed (though His death would be sufficient), but only the many who believe by the work of the Holy Spirit and for whom the actual atonement was made. See note on 2 Pet. 3:9. Christ did not pay a ransom only; He became the object of God’s just wrath in the believer’s place—He died his death and bore his sin (cf. 2 Cor. 5:21; 1 Pet. 2:24). for all. This should be taken in two senses: 1) there are temporal benefits of the atonement that accrue to all men universally (see note on 4:10), and 2) Christ’s death was sufficient to cover the sins of all people. Yet the substitutionary aspect of His death is applied to the elect alone (see above and notes on 2 Cor. 5:14–21). Christ’s death is therefore unlimited in its sufficiency, but limited in its application. Because Christ’s expiation of sin is indivisible, inexhaustible, and sufficient to cover the guilt of all the sins that will ever be committed, God can clearly offer it to all. Yet only the elect will respond and be saved, according to His eternal purpose (cf. John 17:12). in due time. At the proper time in God’s redemptive plan (see note on Gal. 4:4).
2:7 for which. Paul’s divine commission was based on the truths delineated in vv. 3–6. preacher. The Gr. word derives from the verb that means, “to herald,” “to proclaim,” or “to speak publicly.” Paul was a public herald proclaiming the gospel of Christ. apostle. See note on 1:1. I am speaking the truth…not lying. Paul’s emphatic outburst of his apostolic authority and integrity is to emphasize that he was a teacher of the Gentiles. teacher of the Gentiles. The distinctive feature of Paul’s apostolic appointment, which demonstrates the universal scope of the gospel. Paul’s need to make this distinction suggests he was dealing with some form of Jewish exclusivism that had crippled the Ephesians’ interest in praying for Gentiles to be saved.
2:8 men. The Gr. word for “men” as opposed to women. God intends for men to be the leaders when the church meets for corporate worship. When prayer for the lost is offered during those times, the men are to lead it. everywhere. Paul’s reference to the official assembly of the church (cf. 1 Cor. 1:2; 2 Cor. 2:14; 1 Thess. 1:8). lifting up holy hands. Paul is not emphasizing a specific posture necessary for prayer, but a prerequisite for effective prayer (cf. Ps. 66:18). Though this posture is described in the OT (1 Kin. 8:22; Pss. 28:2; 63:4; 134:2), so are many others. The Gr. word for “holy” means “unpolluted” or “unstained by evil.” “Hands” symbolize the activities of life; thus “holy hands” represent a holy life. This basis of effective prayer is a righteous life (James 5:16). without wrath and doubting. “Wrath” and righteousness are mutually exclusive (James 1:20; cf. Luke 9:52–56). A better translation for “doubting” is “dissension,” and refers to a hesitant reluctance to be committed to prayer. “Effectual, fervent” prayer is effective (James 5:16). The two refer to one’s inner attitude.
2:9–15 Women in the church were living impure and self-centered lives (cf. 5:6, 11–15; 2 Tim. 3:6), and that practice carried over into the worship service, where they became distractions. Because of the centrality of worship in the life of the church, Paul calls on Timothy to confront the problem.
2:9 adorn…modest apparel. The Gr. word for “adorn” means “to arrange,” “to put in order,” or “to make ready.” A woman is to arrange herself appropriately for the worship service, which includes wearing decent clothing which reflects a properly adorned chaste heart. propriety and moderation. The Gr. word for “propriety” refers to modesty mixed with humility, which carries the underlying idea of shame. It can also refer to a rejection of anything dishonorable to God, or refer to grief over sin. “Moderation” basically refers to self-control over sexual passions. Godly women hate sin and control their passions so as not to lead another into sin. See notes on 1 Pet. 3:3, 4. braided hair or gold or pearls or costly clothing. Specific practices that were causing distraction and discord in the church. Women in the first century often wove “gold, pearls,” or other jewelry into their hair styles (“braided hair”) to call attention to themselves and their wealth or beauty. The same was true of those women who wore “costly clothing.” By doing so they would draw attention to themselves and away from the Lord, likely causing the poorer women to be envious. Paul’s point was to forbid the preoccupation of certain women with flaunting their wealth and distracting people from worshiping the Lord.
2:10 Those women who have publicly committed themselves to pursuing godliness should support that claim not only in their demeanor, wardrobe, and appearance, but by being clothed with righteous behavior.
2:11 Let a woman learn. Women are not to be the public teachers when the church assembles, but neither are they to be shut out of the learning process. The form of the Gr. verb translated “let…learn” is an imperative: Paul is commanding that women be taught in the church. That was a novel concept, since neither first century Judaism nor Greek culture held women in high esteem. Some of the women in Ephesus probably overreacted to the cultural denigration they had typically suffered and took advantage of their opportunity in the church by seeking a dominant role in leadership. in silence with all submission. “Silence” (“quiet”) and “submission” (“to line up under”) were to characterize the role of a woman as a learner in the context of the church assembly. Paul explains his meaning in v. 12: Women are to be silent by not teaching, and they are to demonstrate submission by not usurping the authority of the pastors or elders.
2:12 I do not permit. The Gr. word for “permit” is used in the NT to refer to allowing someone to do what he desires. Paul may have been addressing a real situation in which several women in Ephesus desired to be public preachers. to teach. Paul used a verbal form of this Gr. word that indicates a condition or process and is better translated: “to be a teacher.” This was an important, official function in the church (see Acts 13:1; 1 Cor. 12:28; Eph. 4:11). Thus Paul is forbidding women from filling the office and role of the pastor or teacher. He is not prohibiting them from teaching in other appropriate conditions and circumstances (cf. Acts 18:26; Titus 2:3, 4). to have authority over. Paul forbids women from exercising any type of authority over men in the church assembly, since the elders are those who rule (5:17). They are all to be men (as is clear from the requirements in 3:2, 5). in silence. See note on v. 11.
2:13, 14 A woman’s subordinate role did not result after the Fall as a cultural, chauvinistic corruption of God’s perfect design; rather, God established her role as part of His original creation (v. 13). God made woman after man to be his suitable helper (see note on Gen. 2:18; cf. 1 Cor. 11:8, 9). The Fall actually corroborates God’s divine plan of creation (see notes on Gen. 3:1–7). By nature Eve was not suited to assume the position of ultimate responsibility. By leaving Adam’s protection and usurping his headship, she was vulnerable and fell, thus confirming how important it was for her to stay under the protection and leadership of her husband (see notes on 5:11, 12; 2 Tim. 3:6, 7). Adam then violated his leadership role, followed Eve in her sin, and plunged the human race into sinfulness—all connected with violating God’s planned roles for the sexes. Ultimately, the responsibility for the Fall still rests with Adam, since he chose to disobey God apart from being deceived (Rom. 5:12–21; 1 Cor. 15:21, 22).
2:15 she. That Paul does not have Eve in mind here is clear because the verb translated “will be saved” is future, and he also uses the plural pronoun “they.” He is talking about women after Eve. will be saved. Better translated in this context, “will be preserved.” The Gr. word can also mean “to rescue,” “to preserve safe and unharmed,” “to heal,” or “to deliver from.” It appears several times in the NT without reference to spiritual salvation (cf. Matt. 8:25; 9:21, 22; 24:22; 27:40, 42, 49; 2 Tim. 4:18). Paul is not advocating that women are eternally saved from sin through childbearing or that they maintain their salvation by having babies, both of which would be clear contradictions of the NT teaching of salvation by grace alone through faith alone (Rom. 3:19, 20) sustained forever (Rom. 8:31–39). Paul is teaching that even though a woman bears the stigma of being the initial instrument who led the race into sin, it is women through childbearing who may be preserved or freed from that stigma by raising a generation of godly children (cf. 5:10). in childbearing. Because mothers have a unique bond and intimacy with their children, and spend far more time with them than do fathers, they have far greater influence in their lives and thus a unique responsibility and opportunity for rearing godly children. While a woman may have led the human race into sin, women have the privilege of leading many out of sin to godliness. Paul is speaking in general terms; God does not want all women to be married (1 Cor. 7:25–40), let alone bear children. if they continue in faith, love, and holiness, with self-control. The godly appearance, demeanor, and behavior commanded of believing women in the church (vv. 9–12) is motivated by the promise of deliverance from any inferior status and the joy of raising godly children.
1 Timothy 3
3:1–13 Paul’s purpose in writing this letter was to instruct Timothy regarding the church (vv. 14, 15). Of primary importance to any church is that its leaders be qualified to teach and set the example for the rest. These verses delineate those qualifications for pastors and deacons (see also notes on Titus 1:5–9).
3:1 This is a faithful saying: See note on 1:15. desires…desires. Two different Gr. words are used. The first means “to reach out after.” It describes external action, not internal motive. The second means “a strong passion,” and refers to an inward desire. Taken together, these two words aptly describe the type of man who belongs in the ministry—one who outwardly pursues it because he is driven by a strong internal desire. bishop. The word means “overseer” and identifies the men who are responsible to lead the church (cf. 5:17; 1 Thess. 5:12; Heb. 13:7). In the NT the words “bishop,” “elder,” “overseer,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1, 2). Bishops (pastors, overseers, elders) are responsible to lead (5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1, 2), and ordain other leaders (4:14).
3:2 must. The use of this Gr. particle stresses emphatically that living a blameless life is absolutely necessary for church leaders. blameless. Lit. “not able to be held” in a criminal sense; there is no valid accusation of wrongdoing that can be made against him. No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. v. 10; 4:16; 5:7; Ps. 101:6; Phil. 3:17; 2 Thess. 3:9; Heb. 13:7; 1 Pet. 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless. Titus 1:6, 7 uses another Gr. word to mean the same thing. the husband of one wife. Lit. in Gr. a “one-woman man.” This says nothing about marriage or divorce (for comments on that, see note on v. 4). The issue is not the elder’s marital status, but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail. Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy—an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen 2:24), the teaching of Jesus (Matt. 19:5, 6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status. Further, the Bible encourages remarriage after widowhood (5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (see notes on Matt. 5:31, 32; 19:9; 1 Cor. 7:15). Finally, some think that this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8). A “one-woman man” is one totally devoted to his wife, maintaining singular devotion, affection and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6, 7). Cf. Prov. 6:32, 33. temperate. The Gr. word lit. means “wineless,” but is here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must be able to think clearly. sober-minded. A “sober-minded” man is disciplined, knows how to properly order his priorities, and is serious about spiritual matters. good behavior. The Gr. word means “orderly.” Elders must not lead chaotic lives; if they cannot order their own lives, how can they bring order to the church? hospitable. From a compound Gr. word meaning “love of strangers” (see notes on Rom. 12:13; Heb. 13:2; cf. 1 Pet. 4:9). As with all spiritual virtues, elders must set the example; their lives and homes are to be open so all can see their spiritual character. able to teach. Used only here and in 2 Tim. 2:24. The only qualification relating to an elder’s giftedness and spiritual ability, and the only one that distinguishes elders from deacons. The preaching and teaching of God’s Word is the overseer/pastor/elder’s primary duty (4:6, 11, 13; 5:17; 2 Tim. 2:15, 24; Titus 2:1).
3:3 not given to wine. More than a mere prohibition against drunkenness (see note on Eph. 5:18). An elder must not have a reputation as a drinker; his judgment must never be clouded by alcohol (cf. Prov. 31:4, 5; 1 Cor. 6:12), his lifestyle must be radically different from the world and lead others to holiness, not sin (Rom. 14:21). See note on 5:23. not violent. Lit. “not a giver of blows.” Elders must react to difficult situations calmly and gently (2 Tim. 2:24, 25), and under no circumstances with physical violence. not greedy for money. The better Gr. manuscripts omit this phrase. See note below on “not covetous.” The principle is included, however, in Titus 1:7; 1 Pet. 5:2. gentle. Considerate, genial, gracious, quick to pardon failure, and one who does not hold a grudge. not quarrelsome. “Peaceful,” “reluctant to fight”; one who does not promote disunity or disharmony. not covetous. Elders must be motivated by love for God and His people, not money (cf. 1 Pet. 5:2). A leader who is in the ministry for money reveals a heart set on the world, not the things of God (Matt. 6:24; 1 John 2:15). Covetousness characterizes false teachers (Titus 1:11; 2 Pet. 2:1–3, 14; Jude 11), but not Paul’s ministry (Acts 20:33; 1 Cor. 9:1–16; 2 Cor. 11:9; 1 Thess. 2:5).
3:4 who rules his own house well. The elder’s home life, like his personal life, must be exemplary. He must be one who “rules” (presides over, has authority over) “his own house” (everything connected with his home, not merely his wife and children) “well” (intrinsically good; excellently). Issues of divorce should be related to this matter. A divorced man gives no evidence of a well-managed home, but rather that divorce shows weakness in his spiritual leadership. If there has been a biblically permitted divorce, it must have been so far in the past as to have been overcome by a long pattern of solid family leadership and the rearing of godly children (v. 4; Titus 1:6). submission. A military term referring to soldiers ranked under one in authority. An elder’s children must be believers (see note on “faithful” in Titus 1:6), well-behaved, and respectful.
