The Apostle especially urged intercessory prayer, because it meant so much to himself. Three different words are used of prayer, because there are so many ways of approaching God. It is our duty to pray for those in authority, and to seek after a calm and quiet life in all godliness and gravity. It was most important that Christians should not be suspected of revolutionary designs or civic turbulence. If they had to suffer, it must be only on account of their religious faith. The solidarity of our race is the reason for our wide-embracing supplications. The whole race is one in the creation of God and the ransom of Christ; we are therefore one with all men, and should express in prayer the common sins and sorrows of mankind.
The men were bidden to lead in public prayer, and to see that the hands they uplifted were clean, while the women joined quietly after the Eastern fashion. There was nothing revolutionary in Paul's teaching. He was content, in minor matters, to conform to the usages of his age, though promulgating doctrines which would ultimately revolutionize the position of womanhood. A holy married life, with the bearing and training of children, is, as a rule, the appointed path for woman, and this will lead to their salvation through faith in the Holy One who was born in Bethlehem. [source]
Chapter Summary: 1 Timothy 2
1Instruction to pray and give thanks 9How women should be attired 12They are not permitted to teach 15They shall be saved if they continue in faith
Greek Commentary for 1 Timothy 2:4
Willeth [τελει] God‘s wish and will in so far as he can influence men. [source]
That all men should be saved [παντας αντρωπους σωτηναι] First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
To the knowledge [εις επιγνωσιν] “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
Who will have all men to be saved [ὃς πάντας ἀνθρώπους θέλει σωθῆναι] Lit, who willeth all men, etc. As who, or seeing that he, giving the ground of the previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. Θέλει willethmarking a determinate purpose. [source]
Come to the knowledge of the truth [εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν] The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21,Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
Reverse Greek Commentary Search for 1 Timothy 2:4
Philippians 2:13Of His good pleasure [ὑπὲρ τῆς εὐδοκίας] Rev., better, for His, etc. Lit., for the sake of; in order to subserve. See 1 Timothy 2:4. [source]
1 Timothy 2:4Come to the knowledge of the truth [εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν] The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21,Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
Titus 1:1The knowledge [epignōsin)] “Full knowledge,” one of Paul‘s favourite words. For the phrase see note on 1 Timothy 2:4. Which is according to godliness (tēs kat' eusebeian). “The (truth) with a view to godliness.” The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal. [source]
Titus 1:1And acknowledging of the truth [καὶ ἐπίγνωσιν ἀληθείας] For acknowledging rend. knowledge. For the phrase, see on 1 Timothy 2:4. Governed, like πίστιν faithby κατὰ . The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and held. [source]
Titus 3:4Love [φιλανθρωπία] Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1,1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
Hebrews 10:26The knowledge [ἐπίγνωσιν] Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is the revelation through Christ. [source]
2 Peter 3:9Slackness [βραδυτητα] Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Greek Commentary for 1 Timothy 2:4
God‘s wish and will in so far as he can influence men. [source]
First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
“The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
Lit, who willeth all men, etc. As who, or seeing that he, giving the ground of the previous statement. Prayer to God for all is acceptable to him, because he wills the salvation of all. Θέλει willethmarking a determinate purpose. [source]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
Reverse Greek Commentary Search for 1 Timothy 2:4
Rev., better, for His, etc. Lit., for the sake of; in order to subserve. See 1 Timothy 2:4. [source]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Comp. Luke 1:47; Judges 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, Titus 1:4; Titus 2:10, Titus 2:13; Titus 3:4, Titus 3:6). The saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9as Christ's work, 1 Timothy 1:15, comp. 2 Timothy 2:10. In lxx σωτὴρ occurs twenty times, and in all but two instances, of God. [source]
More correctly, the knowledge. The formula PastoSee 1 Timothy 2:4(note); 2 Timothy 3:7. For εἰς untoafter μετάνοια repentancesee Mark 1:4; Luke 3:3; Luke 24:47; Acts 11:18; Acts 20:21; 2 Corinthians 7:10. [source]
“Full knowledge,” one of Paul‘s favourite words. For the phrase see note on 1 Timothy 2:4. Which is according to godliness (tēs kat' eusebeian). “The (truth) with a view to godliness.” The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal. [source]
For acknowledging rend. knowledge. For the phrase, see on 1 Timothy 2:4. Governed, like πίστιν faithby κατὰ . The writer is an apostle according to the faith of God's elect, and according to the truth which is contained in the faith, as that truth is intelligently apprehended and held. [source]
Comp. 1 Timothy 2:4. [source]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]
Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is the revelation through Christ. [source]
Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]