2:1 petitions The Greek word used here, deēsis, refers to requests made on the basis of urgency or need. Sometimes these requests are made on behalf of others as an act of intercession (see Luke 22:32; Acts 8:24). Believers demonstrate their dependence on God and love for others through intercession. Intercession also presents believers with an opportunity to show their unity.

Prayers in Paul’s Letters Table

thanksgiving An expression of gratitude for God’s generosity in Christ.

all people Regardless of race, social status, or gender. God does not discriminate between persons; neither should the believers in Ephesus (compare Rom 2:10–11; Gal 3:26–29). The prayers offered on behalf of all people become an expression of faith in God and love for others (1 Tim 1:14). This is the kind of good work Timothy should encourage among believers.

2:2 all those who are in authority Includes even the Roman emperors. This instruction parallels Jesus’ command to love our enemies and to pray for those who persecute us (Matt 5:44).

quiet life In this context, this phrase is describing a life free from the turmoil of persecution (1 Thess 4:11–12). Without the threat of persecution, believers could openly demonstrate their faith through word and deed.

godliness The Greek word used here, eusebeia, refers to living according to religious standards and values. In the Pastoral Letters, godly people uphold and conform to sound doctrine. As a result, they treat others with love and respect.

dignity The state of being worthy of respect. Persecution was used to shame believers and pressure them to renounce their faith (see note on 2 Tim 1:8).

2:3 God our Savior See note on 1 Tim 1:1.

2:4 who wants all people to be saved In contrast to the elitist rhetoric of false teachers within the community—who may have attempted to exclude certain people from the gospel (see note on 1:4)—Paul emphasizes that God wishes for all people to be saved. Paul’s statement does not mean all people will be saved (compare 3:6; 4:10). See note on v. 1.

Election

knowledge of the truth Refers to hearing and understanding the gospel message. Knowledge does not replace faith as a response to the gospel message, but it does play a crucial role in combatting false teaching. Compare 4:3; Titus 1:1.

2:5 one God Alludes to the Jewish prayer called the Shema (see Deut 6:4 and note; compare 1 Cor 8:6 and note). Paul draws on this prayer to highlight God’s universal reign; because there is only one God, He is the God of all people (1 Tim 2:3–4).

mediator A person who negotiates reconciliation between two parties in conflict. The need for a mediator testifies to the sinfulness of humanity, while the provision of a mediator demonstrates the kindness of God.

the man Christ Jesus Paul refers to Jesus as a “man” here to stress His full identification with humanity. Because He was fully human, Christ was able to mediate on behalf of humanity and offer Himself as a ransom for humanity. Jesus’ role in this passage recalls Paul’s description of Jesus as a second Adam (e.g., Rom 5:12–21; 1 Cor 15:45–49).

2:6 who gave himself a ransom for all Refers to the sacrificial death of Jesus. Echoes Jesus’ words regarding His sacrificial death. Paul reminds believers that Jesus’ life was the price paid to free people from sin (see Mark 10:45 and note; compare Isa 53:12).

2:7 was appointed Paul did not appoint himself; God appointed him. Therefore, his authority to instruct the church comes from God.

herald The Greek word used here, keryx, refers to a person with authority to preach the gospel message.

I am speaking the truth Emphasizes the validity of Paul’s statement (see Rom 9:1; Gal 1:20).

a teacher of the Gentiles Although Paul preached the gospel to all people, his primary calling was to bring the gospel to Gentiles (non-Jews). See Rom 11:13–16; 15:18–21.

2:8 lifting up holy hands A common posture in prayer (e.g., Exod 9:29; 1 Kgs 8:22; Psa 28:2). “Holy hands” symbolize living according to God’s standards.

anger and dispute Paul is concerned about the health of the church community. He urges the Ephesian believers to avoid anger and dispute—which cause division.

2:9 appropriate clothing Because clothing in the ancient world could reflect internal values, Paul called Christian women to dress in a manner that identified them as followers of Christ. In particular, Paul discouraged women from adornment with particular hairstyles, jewelry, and expensive clothing due to the connotations within that cultural context (compare note on 1 Tim 2:8–15).

2:10 with good deeds Refers to the characteristics that women should be known by. Paul does not specify any particular works he has in view, though later he mentions good works in his discussions of young widows and wealthy believers (5:10; 6:18; compare Titus 2:7–8; 3:8, 14). Ultimately, Paul’s point is that genuine faith in God should display itself in holiness.

for women who profess godliness Refers to women who claim to live according to God’s standards and values. By implication, the manner in which some Christian women dressed identified them with secular women who did not profess faith in God (compare note on 1 Tim 2:8–15).

2:11 a woman Paul uses the singular Greek word, gynē (“a woman”), in vv. 11–12. This is a switch from the plural form used in vv. 9–10. It is possible that this subtle change in wording indicates that Paul’s instructions are generic and intended for all women in the church instead of just the wealthy women criticized in vv. 9–10, although Paul could be making this subtle change for rhetorical reasons (to strengthen his tone).

learn in quietness with all submission The meaning of the Greek term used here, hēsychia (meaning “silence” or “quiet”), can range from complete silence to a state of respectful quietness. If Paul is addressing a specific historical situation at Ephesus, it is possible that particular women were interrupting the worship of others by usurping or undermining the teachings of the church’s previously established male authority figures. To outsiders, this gave the appearance of complete disregard for cultural norms and hindered the church’s ability to effectively present the gospel in the community. Alternatively, Paul’s instructions could reflect the emerging cultural trend of Roman women speaking at secular gatherings held in homes. Paul could be providing this command to ensure that the Christian community does not seem like other trends, especially since these trends were often perceived negatively (compare note on vv. 8–15). Compare 1 Cor 14:34 and note.

2:12 teach or to exercise authority over a man The closest parallel to this instruction appears in 1 Cor 14:34–35. The context there is the church’s public gatherings. The teaching role in public settings was traditionally assigned to males in Jewish and Graeco-Roman culture. The practical implications of Paul’s statement depend on the interpretive option chosen for this part of Paul’s letter (see note on 1 Tim 2:11–15).

2:13 For Adam was formed first, then Eve Paul appeals to the ot to support his argument (vv. 8–12). He asserts that the order of creation in Gen 2:7–25 sets a precedent for the situation in Ephesus. Paul does not mean that women are more inclined than men to sin; elsewhere he emphasizes the responsibility of all people (Rom 3:22–23) and even refers to Adam as the representative of sinful humanity (Rom 5:12–21; 1 Cor 15:22). Rather, Paul cites the Genesis narrative to draw attention to Eve’s deception by the serpent (compare 2 Cor 11:3). Jesus also referred to the creation story to answer the Pharisees’ question about divorce (Matt 19:3–9).

2:15 saved through the bearing of children The exact meaning of this statement is uncertain. Paul may mean that women will be saved because Jesus, the savior of the world, was born of a woman (see Gal 4:4). Alternatively, he may be arguing that women will be saved because a woman helped bring about the defeat of the devil (see Gen 3:15). Or, he may be saying that women will be saved from doing evil things by bearing children. Some of the Ephesian women may have been behaving in a manner that led them to neglect what was commonly viewed at the time as their household responsibilities. These women may have been influenced by new cultural trends about women and the false teachers’ negative views on marriage (1 Tim 4:3; compare 5:14; note on vv. 8–15; note on vv. 11–15). If these factors are in view, Paul’s reference to childbirth may represent a woman’s acceptance of what was considered her proper role within the household unit.

self-control Describes moderate and sensible behavior (compare v. 9).