Adbortor igitur, ut ante omnia fiant
deprecationes, obsecrationes, interpellationes,
gratiarum actiones pro omnibus hominibus,1. I exhort therefore, that, first of all,
supplications, prayers, intercessions, and giving
of thanks, be made for all men;
Pro regibus et omnibus in eminentia
constitutis, ut placidam et quietam vitam degamus
cum omni pietate et honestate.2. For kings, and for all that are in authority;
that we may lead a quiet and peaceable life in all
godliness and honesty.
Hoc enim bonum et acceptum coram
Salvatore nostro Deo,3. For this is good and acceptable in the sight
of God our Saviour;
Qui omnes homines vult salvos fieri, et ad
agnitionem veritatis venire.4. Who will have all men to be saved, and to
come unto the knowledge of the truth.
1I exhort therefore . These exercises of godliness maintain and even strengthen us in the sincere
worship and fear of God, and cherish the good conscience of which he had spoken. Not
inappropriately does he make use of the word therefore , to denote an inference; for those exhortations
depend on the preceding commandment.
That, above all, prayers be made . First, he speaks of public prayers, which he enjoins to be
offered, not only for believers, but for all mankind. Some might reason thus with themselves: “Why
should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it
not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the
whole of his Church? for we have nothing to do with strangers.” This perverse view Paul meets,
and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of
the Church.
What is the difference between three out of the four kinds which Paul enumerates, I own that
I do not thoroughly understand. The view given by Augustine, who twists Paul’s words so as to
denote ceremonial observances customary at that time, is quite childish. A simpler exposition is
given by those who think that “requests” are when we ask to be delivered from what is evil;
“prayers,” when we desire to obtain something profitable; and “supplications,” when we deplore
before God injuries which we have endured. Yet for my own part, I do not draw the difference so
ingeniously; or, at least, I prefer another way of distinguishing them.
is the Greek word for every kind of prayer; and denotes those forms of petitions in
which something definite is asked. In this way the two words agree with each other, as genus and
species. is the word commonly used by Paul to signify those prayers which we offer for one
another. The word used for it in the Latin Translation is “ intercessiones ,” intercessions . Yet Plato,
in his second dialogue, styled Alcibiades, uses it in a different sense, to moan a definite petition
offered by a person for himself; and in the very inscription of the book, and in many passages, he
shows plainly, as I have said, that is a general term. 31
But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion,
simply enjoins that, whenever public prayers are offered, petitions and supplications should be
made for all men , even for those who at present are not at all related to us. And yet this heaping up
of words is not superfluous; but Paul appears to me purposely to join together three terms for the
same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant
prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if,
31“Δεήσεις , if we attend to its etymological import, is derived ἀπὸ τοῦ δεῖσθαι , ‘from being in want’ and is a petition for that
οὗ δεόμεθα , ‘which we want.’ It is very correctly defined by Gregory Nazianzen in his 15th Iambic Ode: Δέησιν οἵου τὴν αἴτησιν
ἐνδεῶν , ‘consider that when you are in want of anything, your petition is δέησις .’ If we attend again to the customary usage of
the word, it signifies ‘a petition for a benefit.’ My opinion is, that the various names express one and the same thing, viewed
under various aspects. Our prayers are called δεήσεις , so far as by them we declare to God our need ; for δέεσθαι is “to be in
need.’ They are προσευχαὶ , as they contain our wishes. They are αἰτήματα , as they express petitions and desires. They are
ἐντεύξεις , as we are permitted by God to approach Him, not with timidity, but in a familiar manner: for ἐντεύξις is a familiar
conversation and interview.” — Witsius on the Lord’s Prayer
for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various
excitements.
And thanksgivings . As to this term, there is no obscurity; for, as he bids us make supplication
to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and
success. That wonderful goodness which he shews every day, when
“he maketh his sun to rise on the good and the bad,”
(Matthew 5:45 ,)
is worthy of being praised; and our love of our neighbor ought also to extend to those who are
unworthy of it.
2For kings He expressly mentions kings and other magistrates because, more than all others,
they might be hated by Christians. All the magistrates who existed at that time were so many sworn
enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for
those who devoted all their power and all their wealth to fight against the kingdom of Christ, the
extension of which is above all things desirable. The apostle meets this difficulty, and expressly
enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why
God’s ordinance should not be loved. Accordingly, seeing that God appointed magistrates and
princes for the preservation of mankind, however much they fall short of the divine appointment,
still we must not on that account cease to love what belongs to God, and to desire that it may remain
in force. That is the reason why believers, in whatever country they live, must not only obey the
laws and the government of magistrates, but likewise in their prayers supplicate God for their
salvation. Jeremiah said to the Israelites,
“Pray for the peace of Babylon, for in their peace ye shall have peace.” ( Jeremiah 29:7 .)
The universal doctrine is this, that we should desire the continuance and peaceful condition of
those governments which have been appointed by God.
That we may lead a peaceful and quiet life By exhibiting the advantage, he holds out an additional
inducement, for he enumerates the fruits which are yielded to us by a well regulated government.
The first is a peaceful life ; for magistrates are armed with the sword, in order to keep us in peace.
If they did not restrain the hardihood of wicked men, every place would be full of robberies and
murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own,
and the violence of the more powerful is kept under restraint.
With all godliness and decency The second fruit is the preservation of godliness , that is, when
magistrates give themselves to promote religion, to maintain the worship of God, and to take care
that sacred ordinances be observed with due reverence. The third fruit is the care of public decency ;
for it is also the business of magistrates to prevent men from abandoning themselves to brutal
filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these
three things are taken away, what will be the condition of human life? If, therefore, we are at all
moved by solicitude about the peace of society, or godliness, or decency, let us remember that we
ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all
humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray
for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly
power, but all government, is opposed to religion! We have the Spirit of God for the Author of the
former sentiment, and therefore the latter must be from the Devil.
If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I
answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to
us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for
those who are already worthy, but we must pray to God that he may make bad men good. We must
always hold by this principle, that magistrates were appointed by God for the protection of religion,
as well as of the peace and decency of society, in exactly the same manner that the earth is appointed
to produce food. 32 Accordingly, in like manner as, when we pray to God for our daily bread, we
ask him to make the earth fertile by his blessing; so in those benefits of which we have already
spoken, we ought to consider the ordinary means which he has appointed by his providence for
bestowing them.
To this must be added, that, if we are deprived of those benefits the communication of which
Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders
magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we
ought to pray for the removal of those chastisements which have been brought upon us by our sins.
On the other hand, princes, and all who hold the office of magistracy, are here reminded of
their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence,
and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals
by wholesome discipline. The exhortation of David ( Psalm 2:12 ) to “kiss the Son,” and the prophecy
of Isaiah, that they shall be nursing — fathers of the Church, ( Isaiah 49:23 ,) are not without meaning;
and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to
maintain the worship of God.
3For this is good and acceptable before God . After having taught that what he enjoined is
useful, he now brings forward a stronger argument — that it pleases God; for when we know what
is His will, this ought to have the force of all possible reasons. By good he means what is proper
and lawful; and, since the will of God is the rule by which all our duties must be regulated, he
proves that it is right because it pleases God.
This passage is highly worthy of observation; and, first, we draw from it the general doctrine,
that the true rule for acting well and properly is to look to the will of God, and not to undertake
anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we
should follow God as our leader, and that all our prayer should be regulated by his will and command.
If due force had been allowed to this argument, the prayers of Papists, in the present day, would
not have abounded with so many corruptions. For how will they prove that they have the authority
of God for having recourse to dead men as their intercessors, or for praying for the dead? In short,
in all their form of prayer, what can they point out that is pleasing to God?
4Who wishes that all men may be saved . Here follows a confirmation of the second argument;
and what is more reasonable than that all our prayers should be in conformity with this decree of
God?
And may come to the acknowledgment of the truth . Lastly, he demonstrates that God has at
heart the salvation of all, because he invites all to the acknowledgment of his truth. This belongs
to that kind of argument in which the cause is proved from the effect; for, if
“the gospel is the power of God for salvation to every one that believeth,” ( Romans 1:16 ,)
32 “Ne plus ne moins que la terre est destinee a produire ce qui est propre pour nostre nourriture .” — “Neither more nor less
than the earth is appointed to produce what is adapted to our nourishment.”
it is certain that all those to whom the gospel is addressed are invited to the hope of eternal life.
In short, as the calling is a proof of the secret election, so they whom God makes partakers of his
gospel are admitted by him to possess salvation; because the gospel reveals to us the righteousness
of God, which is a sure entrance into life.
Hence we see the childish folly of those who represent this passage to be opposed to
predestination. “If God” say they, “wishes all men indiscriminately to be saved, it is false that some
are predestined by his eternal purpose to salvation, and others to perdition.” They might have had
some ground for saying this, if Paul were speaking here about individual men; although even then
we should not have wanted the means of replying to their argument; for, although the will of God
ought not to be judged from his secret decrees, when he reveals them to us by outward signs, yet
it does not therefore follow that he has not determined with himself what he intends to do as to
every individual man.
But I say nothing on that subject, because it has nothing to do with this passage; for the Apostle
simply means, that there is no people and no rank in the world that is excluded from salvation;
because God wishes that the gospel should be proclaimed to all without exception. Now the preaching
of the gospel gives life; and hence he justly concludes that God invites all equally to partake
salvation. But the present discourse relates to classes of men, and not to individual persons; for his
sole object is, to include in this number princes and foreign nations. That God wishes the doctrine
of salvation to be enjoyed by them as well as others, is evident from the passages already quoted,
and from other passages of a similar nature. Not without good reason was it said, “Now, kings,
understand,” and again, in the same Psalm,
“I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.”
(Psalm 2:8-10 .)
In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the
princes at that time were, but what God wished them to be. Now the duty arising out of that love
which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation of all
whom God includes in his calling, and to testify this by godly prayers.
With the same view does he call God our Savior ; for whence do we obtain salvation but from
the undeserved kindness of God? Now the same God who has already made us partakers of salvation
may sometime extend his grace to them also. He who hath already drawn us to him may draw them
along with us. The Apostle takes for granted that God will do so, because it had been thus foretold
by the predictions of the prophets, concerning all ranks and all nations.
1 Timothy 2:5-7
Unus enim Deus, unus et Mediator Dei et
hominum, homo Christus Iesus,5. For there is one God, and one mediator
between God and men, the man Christ Jesus;
Qui dedit semetipsum pretium redemtionis
pro omnibus, ( ut esset ) testimonium temporibus
suis,6. Who gave himself for all, to be testified in
due time.
In quod positus sum praeco et Apostolus:
veritatem dico in Christo, non menitor, Doctor
Gentium in fide et veritate.7. Whereunto I am ordained a preacher, and
an apostle, (I speak the truth in Christ, and lie
not;) a teacher of the Gentiles in faith and verity.
5For there is one God This argument might, at first sight, appear to be not very strong, that
God wishes all men to be saved, because he is one; if a transition had not been made from God to
men. Chrysostom — and, after him, others — view it in this sense, that there are not many gods,
as idolaters imagine. But I think that Paul’s design was different, and that there is here an implied
comparison of one God with the whole world and with various nations, out of which comparison
arises a view of both, as they mutually regard each other. In like manner the Apostle says,
“Is he the God of the Jews only? Is he not also of the Gentiles? Yea, it is one God who justifieth
the circumcision by faith, and the uncircumcision through faith.’ ( Romans 3:29 .)
Accordingly, whatever diversity might at that time exist among men, because many ranks and
many nations were strangers to faith, Paul brings to the remembrance of believers the unity of God,
that they may know that they are connected with all, because there is one God of all — that they
may know that they who are under the power of the same God are not excluded for ever from the
hope of salvation.
And one Mediator between God and men This clause is of a similar import with the former;
for, as there is one God, the Creator and Father of all, so he says that there is but one Mediator, 33
through whom we have access to the Father; and that this Mediator was given, not only to one
nation, or to a small number of persons of some particular rank, but to all; because the fruit of the
sacrifice, by which he made atonement for sins, extends to all. More especially because a large
portion of the world was at that time alienated from God, he expressly mentions the Mediator,
through whom they that were afar off now approach.
The universal term all must always be referred to classes: of men, and not to persons; as if he
had said, that not only Jews, but Gentiles also, not only persons of humble rank, but princes also,
were redeemed by the death of Christ. Since, therefore, he wishes the benefit of his death to be
common to all, an insult is offered to him by those who, by their opinion, shut out any person from
the hope of salvation.
The man Christ Jesus . When he declares that he is “a man,” the Apostle does not deny that the
Mediator is God, but, intending to point out the bond of our union with God, he mentions the human
nature rather than the divine. This ought to be carefully observed. From the beginning, men, by
contriving for themselves this or that mediator, departed farther from God; and the reason was,
that, being prejudiced in favor of this error, that God was at a great distance from them, they knew
not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for
33 “Christ is said to be the one Mediator in the same sense that God is said to be the one God. As there is but one Creator of
man, so there is but one Mediator for men. As God is the God of all that died before Christ came, as well as of those that died
after; so Christ is the Mediator of all that died before his coming, as well as of those that saw his day. They had Christ for their
Mediator, or some other; some other they could not have, because there is but one. They might as well have had another Creator
besides God, as another Mediator besides the man Christ Jesus. In regard of the antiquity of his mediation, from the foundation
of the world, he us represented, when he walks as Mediator ‘in the midst of the seven golden candlesticks,’ with ‘hair as white
as wool,’ a character of age ( Revelation 1:14 ); as God is described so in regard of his eternity, ( Daniel 7:9 .) There is but one
God from eternity; but one Mediator, whose mediation hath the same date as the foundation of the world, and runs parallel with
it.” — Charnock.
he has descended even to us, so that we do not need to seek him above the clouds. The same thing
is said in Hebrews 4:15 ,
“We have not a high priest who cannot sympathize within our infirmities, for in all things he
was tempted.”
And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out
to us the hand of a brother, and that we are united to him by the fellowship of our nature, in order
that, out of our low condition, he may raise us to heaven; who would not choose to keep by this
straight road, instead of wandering in uncertain and stormy paths! Accordingly, whenever we ought
to pray to God, if we call to remembrance that exalted and unapproachable majesty, that we may
not be driven back by the dread of it, let us, at the same time, remember “the man Christ,” who
gently invites us, and takes us, as it were, by the hand, in order that the Father, who had been the
object of terror and alarm, may be reconciled by him and rendered friendly to us. This is the only
key to open for us the gate of the heavenly kingdom, that we may appear in the presence of God
with confidence.
Hence we see, that Satan has, in all ages, followed this course, for the purpose of leading men
astray from the right path. I say nothing of the various devices by which, before the coming of
Christ, he alienated the minds of men, to contrive methods of approaching to God. At the very
commencement of the Christian Church, when Christ, with so excellent a pledge, was fresh in their
remembrance, and while the earth was still ringing with that delightfully sweet word from his
mouth,
“Come to me, all ye that labor and are heavy laden,
and I will give you rest,” ( Matthew 11:28 ,)
there were, nevertheless, some persons skilled in deception, who thrust angels into his room as
mediators; which is evident from Colossians 2:18 . But what Satan, at that time, contrived secretly,
he carried to such a pitch, during the times of Popery, that scarcely one person in a thousand
acknowledged Christ, even in words, to be the Mediator. And while the name was buried, still more
was the reality unknown.
Now that God has raised up good and faithful teachers, who have labored to restore and bring
to the remembrance of men what ought to have been one of the best-known principles of our faith,
the sophists of the Church of Rome have resorted to every contrivance for darkening a point so
clear. First, the name is so hateful to them, that, if any one mentions Christ as Mediator, without
taking notice of the saints, he instantly falls under a suspicion of heresy. But, because they do not
venture to reject altogether what Paul teaches in this passage, they evade it by a foolish exposition,
that he is called “one Mediator,” not “the only Mediator.” As if the Apostle had mentioned God as
one out of a vast multitude of gods; for the two clauses are closely connected, that “there is one
God and one Mediator;” and therefore they who make Christ one out of many mediators must apply
the same interpretation in speaking of God. Would they rise to such a height of impudence, if they
were not impelled by blind rage to crush the glory of Christ?
There are others who think themselves more acute, and who lay down this distinction, that
Christ is the only Mediator of redemption, while they pronounce the saints to be mediators of
intercession. But the folly of these interpreters is reproved by the scope of the passage, in which
the Apostle speaks expressly about prayer. The Holy Spirit commands us to pray for all, because
our only Mediator admits all to come to him; just as by his death he reconciled all to the Father.
And yet they who thus, with daring sacrilege, strip Christ of his honor, wish to be regarded as
Christians.
But it is objected that this has the appearance of contradiction; for in this very passage Paul
enjoins us to intercede for others, while, in the Epistle to the Romans, he declares that intercession
belongs to Christ alone. ( Romans 8:34 .) I reply, the intercessions of the saints, by which they aid
each other in their addresses to God, do not contradict the doctrine, that all have but one Intercessor;
for no man’s prayers are heard either in behalf of himself, or in behalf of another, unless he rely
on Christ as his advocate. When we intercede for one another, this is so far from setting aside the
intercession of Christ, as belonging to him alone, that the chief reliance is given, and the chief
reference made, to that very intercession.
Some person will perhaps think, that it will, therefore, be easy for us to come to an agreement
with the Papists, if they place below the only intercession of Christ, all that they ascribe to the
saints. This is not the case; for the reason why they transfer to the saints the office of interceding
is, that they imagine that otherwise we are destitute of an advocate. It is a common opinion among
them, that we need intercessors, because in ourselves we are unworthy of appearing in the presence
of God. By speaking in this manner, they deprive Christ of his honor. Besides, it is a shocking
blasphemy, to ascribe to saints such excellence as would procure for us the favor of God: and all
the prophets, and apostles, and martyrs, and even the angels themselves — are so far from making
any pretension to this, that they too have need of the same intercession as ourselves.
Again, it is a mere dream, originating in their own brain, that the dead intercede for us; and,
therefore, to found our prayers on this is altogether to withdraw our trust from calling upon God.
But Paul lays down, as the rule for calling on God in a proper manner, faith grounded on the word
of God. ( Romans 10:17 .) Justly, therefore, everything that men contrive, in the exercise of their
own thoughts, without the authority of the word of God, is rejected by us.
But not to dwell on this subject longer than the exposition of the passage demands, let it be
summed up in this manner; that they who have actually learned the office of Christ will be satisfied
with having him alone, and that none will make mediators at their own pleasure but those who
neither know God nor Christ. Hence I conclude, that the doctrine of the Papists — which darkens,
and almost buries, the intercession of Christ, and introduces pretended intercessors without any
support from Scripture — is full of wicked distrust, and also of wicked rashness.
6Who gave himself a ransom for all34 The mention of redemption in this passage is not
superfluous; for there is a necessary connection between the two things, the sacrifice of the death
of Christ, and his continual intercession. ( Romans 8:34 .) These are the two parts of his priesthood;
for, when Christ is called our priest, it is in this sense, that he once made atonement for our sins by
34“He gave himself ἀντίλυτρον ὑπὲρ , ‘a ransom for’ all. If this does not imply the notion of Vicarious, I very much question
whether language can express it. Λύτρον is a Ransom; which conveys a vicarious sense, in its most common and authorized
acceptation. Ἁντὶ , which is equivalent to Instead, still more fully ascertains and strengthens the idea. ( Ἁντὶ , Matthew 2:22 .) By
this word the LXX. translated the word , (tabhdth.) And that denotes the substitution of one instead of another, no student
of the sacred language will venture to deny. (See Genesis 22:13 ; 2 Samuel 18:33 ; 2 Kings 10:24 .) ὑπὲρ , which is translated For,
and denotes a substitution of one in the place of another; this, added to all, renders the expression as determinate and emphatical
for the purpose as words can possibly be. Thus writes Clemens Romanus, Τὸ αἷυα αὐτοῦ ἔδωχεν ὑπὲρ ἡμῶν Ἰησοῦς Χριστὸς ὁ
Κύριος ἡμῶν, χαὶ τὴν σάρχα ὑπερ τὢς εάρχος ἡμῶν, χαὶ τὴν ψυχὴν ὑπὲρ τῶν ψυχῶν ἡμῶν . “Jesus Christ our Lord gave his
blood for us, and his flesh for our flesh, and his soul for our souls.” ( Ep. 1 ad Corinth.) Exactly to the same purpose Justin the
Martyr expresses himself: ‘He gave his own Son a ransom ( ὑπὲρ ) for us, the holy for transgressors, the sinless for the sinful, the
righteous for the unrighteous, the immortal for the mortal.’ ( Ep. 1 ad Diogn.)” — Hervey’s Theron and Aspasqo
his death, that he might reconcile us to God; and now having entered into the sanctuary of heaven,
he appears in presence of the Father, in order to obtain grace for us, that we may be heard in his
name. ( Psalm 110:4 ; Hebrews 7:17 .) So much the more does he expose the wicked sacrilege of the
Papists, who, by making dead saints to be companions of Christ in this affair, transfer to them
likewise the glory of the priesthood. Read the fourth chapter of the Epistle to the Hebrews, towards
the conclusion, and the beginning of the fifth chapter, [ Hebrews 4:14-5:10 ,] and you will find what
I maintain, that the intercession by which God is reconciled to us is founded on the sacrifice; which,
indeed, is demonstrated by the whole system of the ancient priesthood. It follows, therefore, that
it is impossible to take from Christ any part of the office of intercession, and bestow it on others,
without stripping him of the title of priesthood.
Besides, when the Apostle calls him , “a ransom,” 35 he overthrows all other satisfactions.
Yet I am not ignorant of the injurious devices of the Papists, who pretend that the price of redemption,
which Christ paid by his death, is applied to us in baptism, so that original sin is effaced, and that
afterwards we are reconciled to God by satisfactions. In this way they limit to a small period of
time, and to a single class, that benefit which was universal and perpetual. But a full illustration of
this subject will be found in the Institutes.
That there might be a testimony in due time; that is, in order that this grace might be revealed
at the appointed time. The phrase, for all, which the Apostle had used, might have given rise to the
question, “Why then had God chosen a peculiar people, if he revealed himself as a reconciled Father
to all without distinction, and if the one redemption through Christ was common to all?” He cuts
off all ground for that question, by referring to the purpose of God the season 36 for revealing his
grace. For if we are not astonished that in winter, the trees are stripped of their foliage, the fields
are covered with snow, and the meadows are stiff with frost, and that, by the genial warmth of
spring, what appeared for a time to be dead, begins to revive, because God appointed the seasons
to follow in succession; why should we not allow the same authority to his providence in other
matters? Shall we accuse God of instability, because he brings forward, at the proper time, what
he had always determined, and settled in his own mind?
Accordingly, although it came upon the world suddenly and was altogether unexpected, that
Christ was revealed as a Redeemer to Jews and Gentiles, without distinction; let us not think that
it was sudden with respect to God but, on the contrary, let us learn to subject all our sense to his
wonderful providence. The consequence will be, that there will be nothing that comes from him
which shall not appear to us to be highly seasonable. On that account this admonition frequently
occurs in the writings of Paul and especially when he treats of the calling of the Gentiles, by which,
at that time, on account of its novelty, many persons were startled and almost confounded. They
who are not satisfied with this solution, that God, by his hidden wisdom, arranged the succession
35 “Quand il l’appelle Rancon, ou, Pris de redemption .” — “When he calls him the Ransom or Price of our redemption.” —
“Christ came to give up his life as a λύτρον . Now λύτρον properly denotes the ransom paid, in order to deliver any one from
death, or its equivalent, captivity, or from punishment in general. It has been satisfactorily proved that, among both the Jews
and the Gentiles, peculiar victims were accepted as a ransom for the life of an offender, and to atone for his offense. — The
ἀντίλυτρον of this passage is a stronger term than the λύτρον of Matthew 20:28 , and is well explained by Hesych., ἀντίδοτον ,
implying the substitution, in suffering punishment, of one person for another. See 1 Corinthians 15:3 ; 2 Corinthians 5:21 ; Titus
2:14; 1 Peter 1:18 .” — Bloomfield.
36 “Le temps propre et la droite saison .” — “The fit time and proper season.”
of the seasons, will one day feel, that, at the time when they think that he was idle, he was framing
a hell for inquisitive persons.
7 For which I have been appointed . That it may not be thought that he makes rash assertions
— as many are wont to do — on a subject which he did not well understand, he affirms that God
had appointed him for this purpose, that he might bring the Gentiles, who had formerly been
alienated from the kingdom of God, to have a share in the gospel; for his apostleship was a sure
foundation of the divine calling. And on this account he labors very hard in asserting it, as there
are many who received it with no small difficulty.
I speak the truth in Christ, I do not lie . He employs an oath, or protestation, as in a matter of
extraordinary weigh and importance, that he is a teacher of the Gentiles, and that in faith and truth
These two things denote a good conscience, but still it must rest on the certainty of the will of God.
Thus he means, that he preaches the gospel to the Gentiles, not only with pure affection, but also
with an upright and fearless conscience; because he does nothing but by the command of God.
1 Timothy 2:8-10
Volo igitur orare viros in omni loco,
sustollentes puras manus, absque ira et
disceptatione.8. I will therefore that men pray every where,
lifting up holy hands, without wrath and
doubting.
Consimiliter et mulieres in amictu decoro
cum verecundia et temperantia ornare semetipsas,9. In like manner also, that women adorn
themselves in modest apparel, with
non tortis crinibus, aut auro, aut margaritis, aut
vestitu sumptuoso;shamefacedness and sobriety; not with broided
hair, or gold, or pearls, or costly array;
Sed, quod decet mulieres porfitentes
pietatem, per bona opera.10. But (which becometh women professing
godliness) with good works.
8I wish therefore that men may pray This inference depends on the preceding statement; for,
as we saw in the Epistle to the Galatians, we must receive “the Spirit of adoption,” 37 in order that
we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and
after having mentioned that he was given to the Gentiles for the express purpose, that they might
enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner
to pray; for faith leads to calling on God. Hence, at Romans 15:9 , he proves the calling of the
Gentiles by these passages.
“Let the Gentiles rejoice with his people.” ( Psalm 67:5 .)
Again,
“All ye Gentiles, praise God.’, ( Psalm 117:1 .)
Again,
“I will confess to thee among the Gentiles.” ( Psalm 18:49 .)
The material argument holds good, from faith to prayer, and from prayer to faith, whether we
reason from the cause to the effect, or from the effect to the cause. This is worthy of observation,
37 See Commentary on Galatians, Chapter 4, Verse 5 and Verse 6 . — fj.
because it reminds us that God reveals himself to us in his word, that we may call upon him; and
this is the chief exercise of faith.
In every place This expression is of the same import as in the beginning of the First Epistle to
the Corinthians,
“with all that in every place call on the name of Jesus Christ our Lord,” ( 1 Corinthians 1:2 ,)
so that there is now no difference between Gentile and Jew, between Greek and barbarian,
because all in common have God as their Father; and in Christ is now fulfilled what Malachi had
foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. ( Malachi
1:11.)
Lifting up pure hands As if he had said, “Provided that it be accompanied by a good conscience,
there will be nothing to prevent all the nations from calling upon God everywhere. But he has
employed the sign instead of the reality, for “pure hands” are the expressions of a pure heart; just
as, on the contrary, Isaiah rebukes the Jews for lifting up “bloody hands,” when he attacks their
cruelty. ( Isaiah 1:15 .) Besides, this attitude has been generally used in worship during all ages; for
it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always
been so strong, that even idolaters themselves, although in other respects they make a god of images
of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore
learn that the attitude is in accordance with true godliness, provided that it be attended by the
corresponding truth which is represented by it, namely, that, having been informed that we ought
to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and,
secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from
rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are
apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former
are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in
useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an
opposite meaning, 38 they bear testimony against themselves.
Without wrath Some explain this to mean a burst of indignation, when the conscience fights
with itself, and, so to speak, quarrels with God which usually happens when adversity presses
heavily upon us; for then we are displeased that God does not send us immediate assistance, and
are agitated by impatience. Faith is also shaken by various assaults; for, in consequence of his
assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes
us to be saved, and things of that nature.
They who take this view think that the word disputing denotes that alarm which arises from
doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful
conscience and assured confidence. Chrysostom and others think that the apostle here demands
that our minds should be calm and free from all uneasy feelings both towards God and towards
men; because there is nothing that tends more to hinder pure calling on God than quarrels and strife.
On this account Christ enjoins, that if any man be at variance with his brother, he shall go and be
reconciled to him before offering his gift on the altar.
For my part, I acknowledge that both of these views are just; but when I take into consideration
the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out
38 “En monstrant une contenance contraire a ce qui est en le coeur .” — “By showing a countenance opposite to what is in
their heart.”
of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of
which they raised a controversy about the calling of the Gentiles, and went so far as to reject and
exclude them from the participation of grace. Paul therefore wishes that debates of this nature
should be put down, and that all the children of God of every nation and country should pray with
one heart. Yet there is nothing to restrain us from drawing from this particular statement a general
doctrine.
9 In like manner also women As he enjoined men to lift up pure hands, so he now prescribes
the manner in which women ought to prepare for praying aright. And there appears to be an implied
contrast between those virtues which he recommends and the outward sanctification of the Jews;
for he intimates that there is no profane place, nor any from which both men and women may not
draw near to God, provided they are not excluded by their vices.
He intended to embrace the opportunity of correcting a vice to which women are almost always
prone, and which perhaps at Ephesus, being a city of vast wealth and extensive merchandise,
especially abounded. That vice is — excessive eagerness and desire to be richly dressed. He wishes
therefore that their dress should be regulated by modesty and sobriety; for luxury and immoderate
expense arise from a desire to make a display either for the sake of pride or of departure from
chastity. And hence we ought to derive the rule of moderation; for, since dress is an indifferent
matter, (as all outward matters are,) it is difficult to assign a fixed limit, how far we ought to go.
Magistrates may indeed make laws, by means of which a rage for superfluous expenditure shall be
in some measure restrained; but godly teachers, whose business it is to guide the consciences, ought
always to keep in view the end of lawful use. This at least will be settled beyond all controversy,
that every thing in dress which is not in accordance with modesty and sobriety must be disapproved.
Yet we must always begin with the dispositions; for where debauchery reigns within, there will
be no chastity; and where ambition reigns within, there will be no modesty in the outward dress.
But because hypocrites commonly avail themselves of all the pretexts that they can find for
concealing their wicked dispositions, we are under the necessity of pointing out what meets the
eye. It would be great baseness to deny the appropriateness of modesty as the peculiar and constant
ornament of virtuous and chaste women, or the duty of all to observe moderation. Whatever is
opposed to these virtues it will be in vain to excuse. He expressly censures certain kinds of
superfluity, such as curled hair, jewels, and golden rings; not that the use of gold or of jewels is
expressly forbidden, but that, wherever they are prominently displayed, these things commonly
draw along with them the other evils which I have mentioned, and arise from ambition or from
want of chastity as their source.
10Which becometh women ; for undoubtedly the dress of a virtuous and godly woman must
differ from that of a strumpet. What he has laid down are marks of distinction; and if piety must
be testified by works, this profession ought also to be visible in chaste and becoming dress.
1 Timothy 2:11-15
Mulier in quiete discat, cum omni
subjectione.11. Let the woman learn in silence with all
subjection.
Docere autem muliere non permitto,
neque auctoritatem sibi sumere in virum, sed
quietam esse.12. But I suffer not a woman to teach, nor to
usurp authority over the man, but to be in silence.
Adam enim creatus fuit prior, deinde Eva. 13. For Adam was first formed, then Eve.
Et Adam no fuit deceptus; sed mulier
decepta transgressionis rea fuit.14. And Adam was not deceived, but the
woman being deceived was in the transgression.
Servabitur autem per generationem, si
manserit in fide, et caritate, et sanctificatione,
cum temperantia.15. Notwithstanding she shall be saved in
childbearing, if they continue in faith and charity
and holiness with sobriety.
11Let a woman learn in quietness . After having spoken of dress, he now adds with what modesty
women ought to conduct themselves in the holy assembly. And first he bids them learn quietly; for
quietness means silence, that they may not take upon them to speak in public. This he immediately
explains more clearly, by forbidding them to teach.
12 But I suffer not a woman to teach . Not that he takes from them the charge of instructing
their family, but only excludes them from the office of teaching, which God has committed to men
only. On this subject we have explained our views in the exposition of the First Epistle to the
Corinthians. 39 If any one bring forward, by way of objection, Deborah ( Judges 4:4 ) and others of
the same class, of whom we read that they were at one time appointed by the command of God to
govern the people, the answer is easy. Extraordinary acts done by God do not overturn the ordinary
rules of government, by which he intended that we should be bound. Accordingly, if women at one
time held the office of prophets and teachers, and that too when they were supernaturally called to
it by the Spirit of God, He who is above all law might do this; but, being a peculiar case, 40 this is
not opposed to the constant and ordinary system of government.
He adds — what is closely allied to the office of teaching — and not to assume authority over
the man; for the very reason, why they are forbidden to teach, is, that it is not permitted by their
condition. They are subject, and to teach implies the rank of power or authority. Yet it may be
thought that there is no great force in this argument; because even prophets and teachers are subject
to kings and to other magistrates. I reply, there is no absurdity in the same person commanding and
likewise obeying, when viewed in different relations. But this does not apply to the case of woman,
who by nature (that is, by the ordinary law of God) is formed to obey; for (the government
of women) has always been regarded by all wise persons as a monstrous thing; and, therefore, so
to speak, it will be a mingling of heaven and earth, if women usurp the right to teach. Accordingly,
he bids them be “quiet,” that is, keep within their own rank. 41
13For Adam was first created He assigns two reasons why women ought to be subject to men;
because not only did God enact this law at the beginning, but he also inflicted it as a punishment
on the woman. ( Genesis 3:16 .) He accordingly shews that, although mankind had stood in their
first and original uprightness, the true order of nature, which proceeded from the command of God,
39 See Commentary on the Epistles of Paul to the Corinthians, vol. 1, p. 467 .
40 “Pource que e’est un cas particulier et extraordinaire .” — “Because it is a peculiar and extraordinary case.”
41 “Il commande done qu’elles demeurent en silence; c’est a dire, qu’elles se contiennent dedans leurs limites, et la condition
de leur sexe .” — “He therefore commands them to remain in silence; that is, to keep within their limits and the condition of their
sex.”
bears that women shall be subject. Nor is this inconsistent with the fact, that Adam, by falling from
his first dignity, deprived himself of his authority; for in the ruins, which followed sin, there still
linger some remains of the divine blessing, and it was not proper that woman, by her own fault,
should make her condition better than before. 42
Yet the reason that Paul assigns, that woman was second in the order of creation, appears not
to be a very strong argument in favor of her subjection; for John the Baptist was before Christ in
the order of time, and yet was greatly inferior in rank. But although Paul does not state all the
circumstances which are related by Moses, yet he intended that his readers should take them into
consideration. Now Moses shews that the woman was created afterwards, in order that she might
be a kind of appendage to the man; and that she was joined to the man on the express condition,
that she should be at hand to render obedience to him. ( Genesis 2:21 .) Since, therefore, God did
not create two chiefs of equal power, but added to the man an inferior aid, the Apostle justly reminds
us of that order of creation in which the eternal and inviolable appointment of God is strikingly
displayed.
14 And Adam was not deceived He alludes to the punishment inflicted on the woman:
“Because thou hast obeyed the voice of the serpent, thou shalt be subject to the authority of thy
husband, and thy desire shall be to him.” 43 (Genesis 3:16 .)
Because she had given fatal advice, it was right that she should learn that she was under the
power and will of another; and because she had drawn her husband aside from the command of
God, it was right that she should be deprived of all liberty and placed under the yoke. Besides, the
Apostle does not rest his argument entirely or absolutely on the cause of the transgression, but
founds it on the sentence which was pronounced by God.
Yet it may be thought that these two statements are somewhat contradictory: that the subjection
of the woman is the punishment of her transgression, and yet that it was imposed on her from the
creation; for thence it will follow, that she was doomed to servitude before she sinned. I reply, there
is nothing to hinder that the condition of obeying should be natural from the beginning, and that
afterwards the accidental condition of serving should come into existence; so that the subjection
was now less voluntary and agreeable than it had formerly been.
Again, this passage has given to some people an occasion for affirming that Adam did not fall
by means of error, but that he was only overcome by the allurements of his wife. Accordingly, they
think that the woman only was deceived by the wiles of the devil, to believe that she and her husband
would be like the gods; But that Adam was not at all persuaded of this, but tasted the fruit in order
to please his wife. But it is easy to refute this opinion; for, if Adam had not given credit to the
falsehood of Satan, God would not have reproached him:
“Behold, Adam is become like one of us.” ( Genesis 3:22 .)
There are other reasons of which I say nothing; for there needs not a long refutation of an error
which does not rest on any probable conjecture. By these words Paul does not mean that Adam
was not entangled by the same deceitfulness of the devil, 44 but that the cause or source of the
transgression proceeded from Eve.
42 “Que la femme par son peche amendast son condition .”
43 “Et ta volonte sera sujete a la sienne .” — “And thy will shall be subject to his will.”
44 “Qu’il ne donna lien a aucune persuasion du diable .” — “That he did not yield to any persuasion of the devil.”
15 But she shall be saved The weakness of the sex renders women more suspicious and timid,
and the preceding statement might greatly terrify and alarm the strongest minds. For these reasons
he modifies what he had said by adding a consolation; for the Spirit of God does not accuse or
reproach us, in order to triumph over us, when we are covered with shame, but, when we have been
cast down, immediately raises us up. It might have the effect (as I have already said) of striking
terror into the minds of women, 45 when they were informed that the destruction of the whole human
race was attributed to them; for what will be this condemnation? Especially when their subjection,
as a testimony of the wrath of God, is constantly placed before their eyes. Accordingly, Paul, in
order to comfort them and render their condition tolerable, informs them that they continue to enjoy
the hope of salvation, though they suffer a temporal punishment. It is proper to observe that the
good effect of this consolation is twofold. First, by the hope of salvation held out to them, they are
prevented from falling into despair through alarm at the mention of their guilt. Secondly, they
become accustomed to endure calmly and patiently the necessity of servitude, so as to submit
willingly to their husbands, when they are informed that this kind of obedience is both profitable
to themselves and acceptable to God. If this passage be tortured, as Papists are wont to do, to support
the righteousness of works, the answer is easy. The Apostle does not argue here about the cause of
salvation, and therefore we cannot and must not infer from these words what works deserve; but
they only shew in what way God conducts us to salvation, to which he has appointed us through
his grace.
Through child-bearing To censorious men it might appear absurd, for an Apostle of Christ not
only to exhort women to give attention to the birth of offspring, but to press this work as religious
and holy to such an extent as to represent it in the light of the means of procuring salvation. Nay,
we even see with what reproaches the conjugal bed has been slandered by hypocrites, who wished
to be thought more holy than all other men. But there is no difficulty in replying to these sneers of
the ungodly. First, here the Apostle does not speak merely about having children, but about enduring
all the distresses, which are manifold and severe, both in the birth and in the rearing of children.
Secondly, whatever hypocrites or wise men of the world may think of it, when a woman, considering
to what she has been called, submits to the condition which God has assigned to her, and does not
refuse to endure the pains, or rather the fearful anguish, of parturition, or anxiety about her offspring,
or anything else that belongs to her duty, God values this obedience more highly than if, in some
other manner, she made a great display of heroic virtues, while she refused to obey the calling of
God. To this must be added, that no consolation could be more appropriate or more efficacious
then to shew that the very means (so to speak) of procuring salvation are found in the punishment
itself.
If they continue in faith In consequence of the old translation having used the expression, “the
birth of children,” it has been commonly thought that this clause refers to the children. But the term
used by Paul to denote “child-bearing” is a single word, , and therefore it must refer to the
women. As to the verb being plural, and the noun singular, this involves no difficulty; for an
indefinite noun, at least when it denotes a multitude, has the force of a collective noun, and therefore
easily admits a change from the singular to the plural number.
45 “C’estoit une chose pour descourager les femmes, et les mettre en desespoir .” — “It was fitted to discourage women, and
to reduce them to despair.”
Besides, that he might not represent all the virtue of women as included in the duties of marriage,
immediately afterwards he adds greater virtues, in which it is proper that godly women should
excel, that they may differ from irreligious women. Even “child-bearing” is obedience acceptable
to God, only so far as it proceeds from faith and love To these two he adds sanctification, which
includes all the purity of life which becomes Christian women. Lastly follows sobriety, which he
formerly mentioned, while he was speaking about dress; but now he extends it more widely to the
other parts of life.
