2:1 I 1 exhort therefore, that, first of all, supplications,
prayers, intercessions, [and] giving of thanks, be made for
(1) Having dispatched those things which pertain to doctrine,
he speaks now in the second place of the other part of the
ministry of the word, that is, of public prayers. And
first of all, answering the question for whom we ought to
pray, he teaches that we must pray for all men, and
especially for every type of magistrate. And this thing
was at that time somewhat doubted of, seeing that kings,
indeed, and most of the magistrates, were at that time
enemies of the Church.
2:2 For kings, and [for] all that are in authority; 2 that we
may lead a quiet and peaceable life in all godliness and a
(2) An argument taken of the end: that is, because magistrates
are appointed to this end, that men might peaceably and
quietly live in all godliness and honesty: and therefore we
must commend them especially to God, that they may
faithfully execute so necessary an office.
(a) This word includes every type of duty, which is to be
used by men in all their affairs.
2:33 For this [is] good and acceptable in the sight of God
(3) Another argument, why churches or congregations ought to
pray for all men, without any difference of nation, type,
age, or order: that is, because the Lord by calling of all
types, indeed sometimes those that are the greatest enemies
to the Gospel, will have his Church gathered together after
this manner, and therefore prayer is to be made for all.
2:54 For [there is] one God, and one mediator between God and
men, the b man Christ Jesus;
4 God should not otherwise be manifested to be the only God
of all men, unless he should show his goodness in saving
all types of men. Neither should Christ be seen to be the
only mediator between God and all types of men, by having
taken upon him that nature of man which is common to all
men, unless he had satisfied for all types of men, and made
intercession for all.
(b) Christ Jesus who was made man.
2:6 Who gave himself a ransom for all, 5 to be testified in
(5) A confirmation, because even to the Gentiles is the secret
of salvation now revealed and made manifest, the apostle
himself being appointed for this office, which he
faithfully and sincerely executes.
2:7 Whereunto I am ordained a preacher, and an apostle, (I speak
the truth in Christ, [and] lie not;) a teacher of the
Gentiles in c faith and verity.
(c) Faithfully and sincerely: and by faith he means
wholesome and sound doctrine, and by truth, an upright
and sincere handling of it.
2:86 I will therefore that men pray every where, d lifting
up holy hands, without e wrath and f doubting.
(6) He has spoken of the persons for whom we must pray: and now
he teaches that the difference of places is taken away: for
in times past, only one nation, and in one certain place,
came together to public service. But now churches or
congregations are gathered together everywhere, (orderly
and decently), and men come together to serve God publicly
with common prayer. Neither must we strive for the nation,
or for the purification of the body, or for the place, but
for the mind, to have it clear from all offence, and full
of sure trust and confidence.
(d) He talks of the sign for the thing itself, the lifting up
of hands for the calling upon God.
(e) Without the griefs and offences of the mind, which
hinder us from calling upon God with a good conscience.
(f) Doubting, which is against faith; (Jam 1:6).
2:97 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;
(7) Thirdly, he appoints women to learn in the public
assemblies with silence and modesty, being dressed
pleasantly, without any overindulgence or excess in their
2:12 But I suffer not a woman to teach, 8 nor to usurp
authority over the man, but to be in silence.
(8) The first argument, why it is not lawful for women to teach
in the congregation, because by this means they would be
placed above men, for they would be their masters: and this
is against God's ordinance.
2:139 For Adam was first formed, then Eve.
(9) He proves this ordinance of God, by which the woman is
subject to man, first because God made the woman after man,
for man's sake.
2:1410 And Adam was not g deceived, but the woman being
deceived was in the transgression.
(10) Then, because after sin, God gave the woman this
punishment, because the man was deceived by her.
(g) Adam was deceived, but through his wife's means, and
therefore she is worthily for this reason subject to
her husband, and ought to be.
2:1511 Notwithstanding she shall be saved in childbearing, if
they continue in faith and charity and holiness with
(11) He adds a comfort by the way, that their subjection does
not hinder women from being saved as well as men, if they
behave themselves in those duties of marriage in a holy
and modest manner, with faith and charity.