The Meaning of 1 Timothy 2:3 Explained

1 Timothy 2:3

KJV: For this is good and acceptable in the sight of God our Saviour;

YLT: for this is right and acceptable before God our Saviour,

Darby: for this is good and acceptable before our Saviour God,

ASV: This is good and acceptable in the sight of God our Saviour;

KJV Reverse Interlinear

For  this  [is] good  and  acceptable  in the sight  of God  our  Saviour; 

What does 1 Timothy 2:3 Mean?

Study Notes

Saviour
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Context Summary

1Ti 2:1-15 - Prayer And Modest Adorning
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: 1Ti 2

1  Instruction to pray and give thanks
9  How women should be attired
12  They are not permitted to teach
15  They shall be saved if they continue in faith

Greek Commentary for 1 Timothy 2:3

Acceptable [αποδεκτον]
Late verbal adjective from αποδεχομαι — apodechomai In inscriptions and papyri. In N.T. only here and 1 Timothy 5:4. [source]
Acceptable [ἀπόδεκτον]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]

Reverse Greek Commentary Search for 1 Timothy 2:3

1 Timothy 5:4 Their parents [τοῖς προγόνοις]
N.T.oParents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα childrenGood and acceptable ( καλὸν καὶ ἀποδεκτὸν )Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
1 Timothy 5:4 N.T.o Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2 ; Romans 1:30 ; 2 Corinthians 12:14 ; Ephesians 6:1 ; Colossians 3:20 . Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws , xi. 932. The word is probably selected to correspond in form with ἔκγονα children Good and acceptable [καλὸν καὶ ἀποδεκτὸν]
Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
1 Timothy 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
1 Timothy 5:4 Let them learn [μαντανετωσαν]
The children and grandchildren of a widow. Present active imperative third person plural of μαντανω — manthanō “Let them keep on learning.” First (πρωτον — prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. To shew piety Present active infinitive with μαντανετωσαν — manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης — eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
1 Timothy 5:4 To requite [αποδιδωμι]
Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
1 Timothy 5:4 Their parents [προγονος]
Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
1 Timothy 5:4 To shew piety [ευσεβειν]
Present active infinitive with μαντανετωσαν — manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης — eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας — apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι — Amoibas (from τοις προγονοις — ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος — tois progonois). Dative case of old and common word προγινομαι — progonos (from αποδεκτον — proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
1 John 4:14 The Savior of the world []
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
Revelation 7:10 Salvation [η σωτηρια]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 7:10 With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]

What do the individual words in 1 Timothy 2:3 mean?

This [is] good and acceptable before the Savior of us God
τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ

τοῦτο  This 
Parse: Demonstrative Pronoun, Nominative Neuter Singular
Root: οὗτος  
Sense: this.
καλὸν  [is]  good 
Parse: Adjective, Nominative Neuter Singular
Root: καλός  
Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable.
ἀπόδεκτον  acceptable 
Parse: Adjective, Nominative Neuter Singular
Root: ἀπόδεκτος  
Sense: accepted, acceptable, agreeable.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.