Pray for All Men1 Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, 2 for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. 3 For this is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time, 7 for which I was appointed a preacher and an apostle—I am speaking the truth in Christ[a]and not lying—a teacher of the Gentiles in faith and truth.
Men and Women in the Church
8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works. 11 Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression. 15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.
5 comments:
Hello sir! Only now have I returned to my own blog and seen your comment. How are you keeping these days? Long time no see!
During our worship service in college last semester (studying for a BA Theology to answer your question) we looked at this passage, it made me realise how dangerously inward the focus of my prayer life is. The concept of praying for the wider mankind was almost alien. Just wondering though, what your view on the whole attitude toward women is in this passage? It's always a hot topic in SNYF and leads to much discussion!
1 Tim 2.1-7
How clear the teaching of Scripture is. Mark Twain once said :'It ain't those parts of the Bible that I can't understand that bother me, it is the parts that I do understand.'It might also be said that it is the ones that we do understand that give us hope, joy peace.
This passage is certainly clear in its meaning and for those who can see it. In 1 Timothy there is great hope for even the very worst of souls.
Here Paul encourages us to pray 'for all men',especially for those who are in leadership and government who will be able to influence the ordinary man and woman on the street.The reason for this is not that we would merely have quiet lives in order that we can all live in middle class comfort -but that we can live godly lives and also that 'the knowledge of the truth',the gospel of God would be made known in order that men and woman would be saved for time and eternity.This is so important and sadly I believe this truth seems to be off the radar of many Christians. Once they become Christians they get a pat on the back by the church then get involved in the evangelical sub culure and immediately forget their old friends who are spiritually lost.
If Christ was prepared to be the mediator for humankind, giving 'Himself as a ransom for all,'we should at least be prepared to share this wonderful news with others.
Let us ask the Lord to give us the gift of being a preacher and a teacher of others ( we should at the very least ask.1.Cor.14)that we like Paul and others, would bring in a great harvest of souls for Him
1 Tim.2.8-15
In the end, our decision whether women may ever teach men, or be ordained to the pastorate, or exercise other leadership roles in the church, will depend on our understanding of the nature of pastoral leadership. If we belong to the Reformed tradition and see the local presbyter as essentially an authority figure, responsible both to teach the congregation and to exercise discipline (including excommunication), then we are likely to conclude that it is inappropriate for women to occupy such an authoritative position. Supposing, on the other hand, we begin our thinking about Christian pastoral leadership and the teaching of Jesus in Mark 10:35ff., where he drew a distinction between two human communities whose leaders operate on different principles. In the world, he said, ‘officials exercise authority over them’. But, he added, ‘Not so with you.’ Instead, in his community greatness would be measured by service.
Why should it be thought inappropriate for women to exercise such servant-leadership? They have done so throughout biblical history. Besides, there are now no authority figures in the church, who can teach like the apostles in the name and with the authority of Christ. The New Testament is now complete, and all Christian teachers are called to teach humbly under its authority, If then a woman teaches others, including men, under the authority of Scripture (not claiming any authority of her own), in a meek and quiet spirit (not throwing her weight about), and as a member of a pastoral team whose leader is a man (as a contemporary cultural symbol of masculine headship), would it not be legitimate for her to exercise such a ministry, and be commissioned (ordained) to do so, because she would not be infringing the biblical principle of masculine headship? Our answer to this question is likely to depend on whether we consider it legitimate to apply the principle of cultural transposition to verses 10 and 11.
Glen the role of woman in ministry is indeed a hot topic. Paul certainly is clear:'I do not permit a woman to teach or to have authority over a man, but to be in silence'.
However can they still be in ministry without exercising authority over men? Stott thinks that there may be a case for this providing they don't try to throw their own weight about but come as servant leaders:'all Christian teachers are called to teach humbly under its authority, If then a woman teaches others, including men, under the authority of Scripture (not claiming any authority of her own), in a meek and quiet spirit (not throwing her weight about), and as a member of a pastoral team whose leader is a man (as a contemporary cultural symbol of masculine headship), would it not be legitimate for her to exercise such a ministry'
Certainly if there are no men up to the job a women such as Deborah in the O.T. have be called of God to lead.I have also been in fellowship/churches where there were only been male leaders and it certainly appeared to be both elitist and chauvinistic. But it need not be so. Male leaders should be godly,humble servants of God and that is what I believe the New Testament and this passage in particular clearly teaches.
‘Who wills that all men should be saved, and come to the knowledge of the truth.’
Imitate God! If He wills that all men should be saved, there is reason why one should pray for all, if He has willed that all should be saved, be thou willing also; and if you wish it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; ‘that we may lead a quiet and peaceable life’; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.
But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to yourself. It draws them to love, and it inclines you to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, ‘who will have all men to be saved’; without this all other is nothing great, a mere nominal salvation, and only in words. ‘And to come to the knowledge of the truth.’ The truth: what truth? Faith in Him. And indeed he had previously said, ‘Charge some that they teach no other doctrine.’ But that no one may consider such as enemies, and on that account raise troubles against them; he says that ‘He wills that all men should be saved, and come to the knowledge of the truth’.
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