1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
3 For this is good and acceptable in the sight of God our Saviour;
4 Who will have all men to be saved, and to come unto 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 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.
8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.
9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
10 But (which becometh women professing godliness) with good works.
11 Let the woman learn in silence with all subjection.
12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
13 For Adam was first formed, then Eve.
14 And Adam was not deceived, but the woman being deceived was in the transgression.
15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
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2 For G5228 kings, G935 and G2532 for all G3956 that are G5607 in G1722 authority; G5247 that G2443 we may lead G1236 a quiet G2263 and G2532 peaceable G2272 life G979 in G1722 all G3956 godliness G2150 and G2532 honesty. G4587
3 For G1063 this G5124 is good G2570 and G2532 acceptable G587 in the sight G1799 of God G2316 our G2257 Saviour; G4990
4 Who G3739 will have G2309 all G3956 men G444 to be saved, G4982 and G2532 to come G2064 unto G1519 the knowledge G1922 of the truth. G225
5 For G1063 there is one G1520 God, G2316 and G2532 one G1520 mediator G3316 between God G2316 and G2532 men, G444 the man G444 Christ G5547 Jesus; G2424
6 Who G3588 gave G1325 himself G1438 a ransom G487 for G5228 all, G3956 to be testified G3142 in due G2398 time. G2540
7 Whereunto G1519 G3739 I G1473 am ordained G5087 a preacher, G2783 and G2532 an apostle, G652 (I speak G3004 the truth G225 in G1722 Christ, G5547 and lie G5574 not;) G3756 a teacher G1320 of the Gentiles G1484 in G1722 faith G4102 and G2532 verity. G225
8 I will G1014 therefore G3767 that men G435 pray G4336 every G1722 G3956 where, G5117 lifting up G1869 holy G3741 hands, G5495 without G5565 wrath G3709 and G2532 doubting. G1261
9 In like manner G5615 also, G2532 that women G1135 adorn G2885 themselves G1438 in G1722 modest G2887 apparel, G2689 with G3326 shamefacedness G127 and G2532 sobriety; G4997 not G3361 with G1722 broided hair, G4117 or G2228 gold, G5557 or G2228 pearls, G3135 or G2228 costly G4185 array; G2441
10 But G235 (which G3739 becometh G4241 women G1135 professing G1861 godliness) G2317 with G1223 good G18 works. G2041
11 Let G3129 the woman G1135 learn G3129 in G1722 silence G2271 with G1722 all G3956 subjection. G5292
12 But G1161 I suffer G2010 not G3756 a woman G1135 to teach, G1321 nor G3761 to usurp authority G831 over the man, G435 but G235 to be G1511 in G1722 silence. G2271
13 For G1063 Adam G76 was G4111 first G4413 formed, G4111 then G1534 Eve. G2096
14 And G2532 Adam G76 was G538 not G3756 deceived, G538 but G1161 the woman G1135 being deceived G538 was G1096 in G1722 the transgression. G3847
15 Notwithstanding G1161 she shall be saved G4982 in G1223 childbearing, G5042 if G1437 they continue G3306 in G1722 faith G4102 and G2532 charity G26 and G2532 holiness G38 with G3326 sobriety. G4997
1 I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men;
2 for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity.
3 This is good and acceptable in the sight of God our Saviour;
4 who would have all men to be saved, and come to the knowledge of the truth.
5 For there is one God, one mediator also between God and men, `himself' man, Christ Jesus,
6 who gave himself a ransom for all; the testimony `to be borne' in its own times;
7 whereunto I was appointed a preacher and an apostle (I speak the truth, I lie not), a teacher of the Gentiles in faith and truth.
8 I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.
9 In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment;
10 but (which becometh women professing godliness) through good works.
11 Let a woman learn in quietness with all subjection.
12 But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.
13 For Adam was first formed, then Eve;
14 and Adam was not beguiled, but the woman being beguiled hath fallen into transgression:
15 but she shall be saved through her child-bearing, if they continue in faith and love and sanctification with sobriety.
1 I exhort, then, first of all, there be made supplications, prayers, intercessions, thanksgivings, for all men:
2 for kings, and all who are in authority, that a quiet and peaceable life we may lead in all piety and gravity,
3 for this `is' right and acceptable before God our Saviour,
4 who doth will all men to be saved, and to come to the full knowledge of the truth;
5 for one `is' God, one also `is' mediator of God and of men, the man Christ Jesus,
6 who did give himself a ransom for all -- the testimony in its own times --
7 in regard to which I was set a preacher and apostle -- truth I say in Christ, I do not lie -- a teacher of nations, in faith and truth.
8 I wish, therefore, that men pray in every place, lifting up kind hands, apart from anger and reasoning;
9 in like manner also the women, in becoming apparel, with modesty and sobriety to adorn themselves, not in braided hair, or gold, or pearls, or garments of great price,
10 but -- which becometh women professing godly piety -- through good works.
11 Let a woman in quietness learn in all subjection,
12 and a woman I do not suffer to teach, nor to rule a husband, but to be in quietness,
13 for Adam was first formed, then Eve,
14 and Adam was not deceived, but the woman, having been deceived, into transgression came,
15 and she shall be saved through the child-bearing, if they remain in faith, and love, and sanctification, with sobriety.
1 I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men;
2 for kings and all that are in dignity, that we may lead a quiet and tranquil life in all piety and gravity;
3 for this is good and acceptable before our Saviour God,
4 who desires that all men should be saved and come to [the] knowledge of [the] truth.
5 For God is one, and [the] mediator of God and men one, [the] man Christ Jesus,
6 who gave himself a ransom for all, the testimony [to be rendered] in its own times;
7 to which *I* have been appointed a herald and apostle, (I speak [the] truth, I do not lie,) a teacher of [the] nations in faith and truth.
8 I will therefore that the men pray in every place, lifting up pious hands, without wrath or reasoning.
9 In like manner also that the women in decent deportment and dress adorn themselves with modesty and discretion, not with plaited [hair] and gold, or pearls, or costly clothing,
10 but, what becomes women making profession of the fear of God, by good works.
11 Let a woman learn in quietness in all subjection;
12 but I do not suffer a woman to teach nor to exercise authority over man, but to be in quietness;
13 for Adam was formed first, then Eve:
14 and Adam was not deceived; but the woman, having been deceived, was in transgression.
15 But she shall be preserved in childbearing, if they continue in faith and love and holiness with discretion.
1 I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men:
2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence.
3 For this is good and acceptable in the sight of God our Savior;
4 who desires all people to be saved and come to full 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 as a ransom for all; the testimony in its own times;
7 to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth.
8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting.
9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;
10 but (which becomes women professing godliness) with good works.
11 Let a woman learn in quietness with all subjection.
12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness.
13 For Adam was first formed, then Eve.
14 Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience;
15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
1 My desire is, first of all, that you will make requests and prayers and give praise for all men;
2 For kings and all those in authority; so that we may have a calm and quiet life in all fear of God and serious behaviour.
3 This is good and pleasing in the eyes of God our Saviour;
4 Whose desire is that all men may have salvation and come to the knowledge of what is true.
5 For there is one God and one peacemaker between God and men, the man Christ Jesus,
6 Who gave himself as an offering for all; witness of which was to be given at the right time;
7 And of this I became a preacher and an Apostle (what I say is true, not false,) and a teacher of the Gentiles in the true faith.
8 It is my desire, then, that in every place men may give themselves to prayer, lifting up holy hands, without wrath or argument.
9 And that women may be dressed in simple clothing, with a quiet and serious air; not with twisted hair and gold or jewels or robes of great price;
10 But clothed with good works, as is right for women who are living in the fear of God.
11 Let a woman quietly take the place of a learner and be under authority.
12 In my opinion it is right for a woman not to be a teacher, or to have rule over a man, but to be quiet.
13 For Adam was first formed, then Eve;
14 And Adam was not taken by deceit, but the woman, being tricked, became a wrongdoer.
15 But if they go on in faith and love and holy self-control, she will be kept safe at the time of childbirth.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Timothy 2
Commentary on 1 Timothy 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
1Ti 2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.
1. therefore—taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 18), is," &c.
that, first of all … be made—Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is … As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6).
supplications—a term implying the suppliant's sense of need, and of his own insufficiency.
prayers—implying devotion.
intercessions—properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
2. For kings—an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Ac 17:7; Ro 13:1-7).
all … in authority—literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all … in authority" are to be prayed for.
that we may lead—that we may be blessed with such good government as to lead … ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet—not troubled from without.
peaceable—"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness—"in all (possible … requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10, expresses "godliness."
honesty—Greek, "gravity" (Tit 2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jer 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.
3. this—praying for all men.
in the sight of God—not merely before men, as if it were their favor that we sought (2Co 8:21).
our Saviour—a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Ro 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).
4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come—They are not forced.
unto the knowledge—Greek, "the full knowledge" or "recognition" (See on 1Co 13:12; Php 1:9).
the truth—the saving truth as it is in, and by, Jesus (Joh 17:3, 17).
5. For there is one God—God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Isa 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Eph 4:5, 6; Heb 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between … While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].
the man—rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Isa 50:4; Heb 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.
6. gave himself—(Tit 2:14). Not only the Father gave Him for us (Joh 3:16); but the Son gave Himself (Php 2:5-8).
ransom—properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Mt 20:28; Eph 1:7; 1Pe 1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all—Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1: the argument for praying in behalf of all is given here.
to be testified—Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (1Ti 6:15; Tit 1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (1Co 1:6; 2:1; 2Th 1:10).
7. Whereunto—For the giving of which testimony.
I am ordained—literally, "I was set": the same Greek, as "putting me," &c. (1Ti 1:12).
preacher—literally, "herald" (1Co 1:21; 9:27; 15:11; 2Ti 1:11; Tit 1:3). He recurs to himself, as in 1Ti 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Ga 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (1Ti 2:1).
I speak the truth … and lie not—a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (Ro 11:1; 2Co 11:13).
in faith and verity—rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (1Ti 2:4): the Gospel truth, the subject matter of the faith [Wiesinger].
8. I will—The active wish, or desire, is meant.
that men—rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (1Ti 2:9-12; 1Co 11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 2:1.
everywhere—Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place … from the rising of the sun even unto the going down of the same … incense shall be offered unto My name"; and Jesus' words, Mt 18:20; Joh 4:21, 23.
lifting up holy hands—The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1Ki 8:22; Ps 141:2). The Jews washed their hands before prayer (Ps 26:6). Paul figuratively (compare Job 17:9; Jas 4:8) uses language alluding to this custom here: so Isa 1:15, 16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (Ps 24:3, 4).
without wrath—putting it away (Mt 5:23, 24; 6:15).
doubting—rather, "disputing," as the Greek is translated in Php 2:14. Such things hinder prayer (Lu 9:46; Ro 14:1; 1Pe 3:7). Bengel supports English Version (compare an instance, 2Ki 7:2; Mt 14:31; Mr 11:22-24; Jas 1:6).
9, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel—"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (1Ti 6:17) would lead them to dress luxuriously. The Greek in Tit 2:3 is a more general term meaning "deportment."
shamefacedness—Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1Ti 2:11, 12).
sobriety—"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with—Greek, "in."
braided hair—literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (1Pe 3:3). Such gaud is characteristic of the spiritual harlot (Re 17:4).
10. professing—Greek, "promising": engaging to follow.
with good works—The Greek preposition is not the same as in 1Ti 2:9; "by means of," or "through good works." Their adorning is to be effected by means of good works: not that they are to be clothed in, or with, them (Eph 2:10). Works, not words in public, is their province (1Ti 2:8, 11, 12; 1Pe 3:1). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teachers. The discharge of everyday duties is honored with the designation, "good works."
11. learn—not "teach" (1Ti 2:12; 1Co 14:34). She should not even put questions in the public assembly (1Co 14:35).
with all subjection—not "usurping authority" (1Ti 2:12). She might teach, but not in public (Ac 18:26). Paul probably wrote this Epistle from Corinth, where the precept (1Co 14:34) was in force.
12. usurp authority—"to lord it over the man" [Alford], literally, "to be an autocrat."
13. For—reason of the precept; the original order of creation.
Adam … first—before Eve, who was created for him (1Co 11:8, 9).
14. Adam was not deceived—as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto … voice of … wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin—indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (1Pe 3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (Ge 3:14-19). In Ro 5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1Ti 2:11, in Ge 3:16, woman's "subjection" is represented as the consequence of her being deceived.
being deceived—The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression—Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (Ro 4:15).
15. be saved in childbearing—Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He … shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Ge 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11, 12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Ge 3:15, 16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.
if they, &c.—"if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."
faith and charity—the essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.
sobriety—"sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [Neander]. The case (Ac 21:9) was doubtless in private, not in public.