The Apostle Ordained a Preacher; Men to Pray Everywhere (1 Timothy 2:7–8)

1 Tim. 2:7. For which I was appointed a herald and an Apostle—I am telling the truth in Christ, I am not lying—a teacher of the Gentiles in faith and truth.

“For which”—as a testimony. The testimony was defined above as testimony to the fact that God desires all—and the Gentiles—to be saved. This testimony was given by the fact that the incarnate Son of God became the mediator between God and men—for all men—and that He gave Himself to death for the redemption likewise of all men—and the Gentiles. To interpret and spread this testimony everywhere I have been appointed, says the Apostle; appointed expressly, in which appointment you must see a new confirmation that God desires all—and the Gentiles—to be saved. For, having arranged the wondrous manner of the salvation of all in the incarnate economy—in the cross-death of the Incarnate One—He did not permit it to remain unknown, but chose a special herald for it and sent him throughout the whole world to teach the Gentiles—to believe in this. St. Chrysostom sees precisely this as the Apostle’s incentive for mentioning his appointment. “The Apostle,” he says, “said of himself that he was chosen as a teacher of the Gentiles—hinting at the fact that now grace has spread throughout the whole world.” He also places this suggestion in connection with the commandment to pray for the Gentiles: “Since Christ suffered for the Gentiles and I was chosen as teacher of the Gentiles, why do you not pray for them? Do you see the grace poured out abundantly? For among the Jews no prayers were offered for them, but now grace has extended over them as well.”

In the words “herald, Apostle, teacher” our commentators note a certain gradation, though the matter was one. Blessed Theophylact writes: “For this testimony I was appointed as a herald, to proclaim it, that is, the cross and death of Christ the Lord. And I was appointed not simply as a herald, to preach in only one place, but also as an Apostle—a messenger—to go everywhere with the proclamation.” Oecumenius adds: “Since one can also preach in passing, he added: ‘teacher;’ I, he says, was not content to deliver a single sermon, but taught without ceasing until I had taught them. By this I also showed the special care of God for the Gentiles.”

Why did the Apostle insert into his account of his appointment the assuring words: “I am telling the truth in Christ, I am not lying?” St. Timothy was the beloved disciple of St. Paul and knew everything; so there was no need to address him with such assurances. But the Apostle could have said this with the implied sense of: as you know; and said it for the same reason that persons who live soul in soul with one another sometimes recount to each other what they know and have already recounted many times, because it is pleasant to remember and recount it. But one may also suppose that the Apostle, in writing this, had in mind the Ephesians, from whom St. Timothy, of course, was not to conceal the letter. And for the Ephesians it was in no way superfluous to say this: for not all of them had yet believed, and of those who had believed, not all were converted by St. Paul—many believed after him. For such persons these words placed the seal of divine authority: for some—upon truths already believed, and for others—upon truths proposed for belief. — It is not superfluous to note that this assurance relates not to the fact that St. Paul had been appointed an Apostle in general, but that he had been appointed to be an Apostle and teacher specifically of the Gentiles. This could not but be pleasant and attractive for the Gentiles, of whom the Ephesian Church was predominantly composed, and could not but act in a reassuring manner on their faith—being settled in which they could without wavering withstand doubts cast in from without, from the widespread pagan vain philosophy in Ephesus.

The words “in faith and truth” point either to the object of the preaching and teaching: I am a teacher of the Gentiles, appointed to teach them faith and truth (Ambrosiaster); or to the character of the teaching: I do not teach through reasoning but through faith, and I do not prove my teaching by arguments but offer it to faith, assuring them that it is true. “I preach, not arming myself with syllogisms or logical proofs and not clothing my teaching in rhetorical cunning, but offering it to faith. But so that no one should think that what is offered for belief is some kind of delusion, he added: ‘in truth.’ Though I offer it to faith, what is offered is true. What is taught, though it is taught to faith, is taught in truth. And those capable of faith believe—by which the power of the preaching is proved” (a paraphrase from St. Chrysostom, blessed Theophylact, Oecumenius). Blessed Theodoret writes: “Of this mystery (that is, the salvation of all by the cross-death of the Lord) I have been appointed herald and Apostle, says Paul, and I present this to all with appropriate faith and truth; because I confirm my words with miracle-working.” The thought is the same as that set out above, with a certain nuance—that the teaching is not only faithful and true but also evidenced: I also present documentary proofs.

B) What order to maintain in church assemblies (1 Tim. 2:8–15)

The entire word of the Apostle here is devoted to: bb) the ordering of women (1 Tim. 2:9–15); only one verse is given to: aa) the general outline of church prayer services, from both the outward and inward side (verse 8).

Aa) A general outline of church prayer services (1 Tim. 2:8)

1 Tim. 2:8. I desire therefore that the men pray in every place, lifting up holy hands, without anger and disputing.

They gathered for prayer not in one place but in several; in every such place the Apostle commands that prayers be offered or the divine service conducted by men, while women are to listen and pray in silence; but at the same time all who pray must be blameless, have a pure conscience, harbor no ill-will toward others, and hold no doubt that God will hear. Such is the general outline of church prayer services.

“I desire therefore.” The Apostle desires with apostolic desire, equivalent in force to legislation. “Therefore” connects the beginning speech with what precedes it, specifically with the first verses of this chapter (1–2). There the command was given to offer prayers for all, to which it was needful to add clarifying propositions (3–7). Now he returns again to the instructions concerning prayer and says: in general, conduct the church prayer services in such and such a manner.

“I desire that the men pray.” When assembled together, they sang the psalms of the prophet David and new hymns composed under the movement of the Spirit, to the glory of the Most Holy Trinity, of Christ the Lord, of His death and resurrection, and of the other Christian mysteries. Certain prayers were read aloud before all, most from those already in use, and some new ones—about which it must be noted that, after the disorders in the Corinthian Church, they were not permitted without the knowledge and authorization of the presiders of the Church. All such prayers, read and sung in the general assembly of the faithful, must, says the Apostle, be offered by men. By men—not of course by all who had gathered, nor by each one in turn. For the gifts were various, and it was as obligatory for those who had received gifts to use the received gift for the good of the Church (1 Pet. 4:10), as it was obligatory not to take up work for which one had received no gift. Therefore one must suppose that prayers in the assembly of the faithful were also offered by men who had received the gift for this. How were they designated? Those who had a disposition toward reading and speaking prayers were evident to all. They were commissioned by the community of the faithful to offer prayers, and entered upon the work—some through prayerful consecration, others through the mystery of ordination. Both groups constituted the clergy. St. Paul had the custom of establishing it everywhere where he founded the Churches of Christ (Acts 14:23). He probably has this in mind also by “men.” Every assembly of the faithful in Ephesus naturally had both its celebrant of the mysteries—the presider—and its prayer-reciters. It is about them that the word is spoken—that they should offer prayers, and that others should not intrude arbitrarily into this matter; otherwise in the Church everything cannot proceed decently and in order (1 Cor. 14:40). What he says—“in every place”—has no special significance in the present regulation; for the Apostle’s concern is not with the place of prayer but with “how one ought to pray” (St. Chrysostom). These words suggest, however, some incidental reflections. There were as yet no temples; people gathered for prayer in houses that were given over for this holy purpose by those who loved God. When one house could not hold all the believers in a city or village, another was appointed, then a third, and so on. So also in Ephesus there was not one house. The Apostle prescribes: in every place where the faithful gather for prayer, prayer must be offered by “men”—meaning specified men, τους ανδρας. — “In every place.” Thus was fulfilled the prophecy of the Lord: “the hour is coming when neither on this mountain” (the Samaritan), “nor in Jerusalem will men worship the Father” (Jn. 4:21)—and the prophetic vision: “in every place incense is offered to My name and a pure offering” (Mal. 1:11). The Jews had one place for worship; it was not permitted to them to offer sacrifices to God in another place. “The Apostle introduces regulations contrary to these and, having freed them from this necessity, says that our customs are not such as those of the Jews. For just as he commands prayers to be offered for all, because Christ died for all, and for all, he says, I preach; so likewise for us to pray everywhere is good” (St. Chrysostom, blessed Theodoret).

“Lifting up holy hands.” “Lifting up the hands and praying was characteristic of the priests of the Old Testament” (blessed Theodoret). The same thing the Apostle commands Christian men who conduct public worship to do as well. But it is also an Apostolic tradition, as Basil the Great says, for Christians, when performing prayers, to make the sign of the cross upon themselves. In our worship service both are combined: both the lifting up of the hands and the sign of the cross, accompanied by prostrations and full prostrations to the ground. Lifting up the hands raises the mind to God, while the sign of the cross shows the path of ascent to God: for the door of approach to God is the cross of Christ.

But the Apostle here turns his attention not so much to outward form as to the state of the soul; therefore he did not simply say “lifting up… hands,” but: “holy hands”—that is, hands not stained by any vice. St. Chrysostom says: “What does ‘holy’ mean? Pure. And what does pure mean? Certainly—not washed with water, but clean from covetousness, murders, plunder, and wounding.” Blessed Theodoret expresses the same thought thus: “The Apostle commands this (lifting up of hands) to be done ‘holily’—that is, having freed oneself from all injustice and all iniquity”—or “having purified them by almsgiving” (Oecumenius), “which would gush from them as water gushes from a spring” (blessed Theophylact). Thus this word requires one to approach prayer with a pure conscience and a pure heart. “For hands are holy and sanctified only when the heart is pure” (Ambrosiaster).

“Without anger and disputing.” In a state of anger it is impossible to pray. “And does anyone actually become angry during prayer?” (St. Chrysostom). But one can bear a grudge in memory even while praying; for this feeling is quiet and hidden. When prayer is on the surface, the remembrance of wrongs may be quietly concealed beneath it. All our commentators understand this here as referring to the nursing of grudges. “Let the soul of the one praying be pure and free from every passion; let no one approach God with enmity; let no one approach with indignation” (St. Chrysostom). “So also the Lord ordained: ‘If you come to bring your gift to the altar, and there remember that your brother has something against you: leave your gift there before the altar, and go… be reconciled with your brother, and then come and offer your gift’ (Matt. 5:23, 24)” (blessed Theodoret). And also: “whenever you stand praying, forgive, if you have anything against anyone” (Mk. 11:25) (St. Chrysostom). “Therefore the Apostle teaches that in prayer one must be at peace in spirit, if we desire it to bear fruit” (Ambrosiaster).

“Without disputing,” χωρις διαλογισμου,—without wavering, without a fluctuation of thought about whether God will hear. To one who asks something in prayer, St. James prescribes: “let him ask in faith, doubting nothing: for he who doubts is like a wave of the sea driven and tossed by the wind. Let not… that man think he will receive anything from God” (Jas. 1:6, 7). So all our commentators understand it. St. Chrysostom: “What does ‘without disputing’ mean? Let us listen. It means that one must not doubt at all that we shall be heard. For the Lord says: ‘whatever you ask… believing, you shall receive’ (Matt. 21:22).” Theodoret: “‘Without disputing’ means: without doubt, believing that you will certainly receive what you ask.” Oecumenius: “‘Without disputing’—that is, without wondering whether God will hear me; whether I am praying in vain or to no purpose. For one must be confident that God will hear, if we ask of Him what is pleasing to Him, being pure.” Theophylact: “By ‘disputing’ the Apostle meant doubt, and teaches that the one praying should pray without doubt and wavering of thought about whether he will receive or not receive what he asks; only let him ask for what is in accordance with the will of God—for what is spiritual, without anger, and with pure hands.” — “If you thus approach, you shall in any case receive what you ask. For ‘if you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him’ (Matt. 7:11)” (St. Chrysostom).

Bb) The ordering of women (1 Tim. 2:9–15)

Having given this general outline of order in the church prayer services, the Apostle then occupies himself with how women ought to conduct themselves in these assemblies. This subject probably required special attention, owing to certain irregularities that had crept in. And these irregularities doubtless gave the Apostle occasion: α) to prescribe what he prescribed. Namely: αα) to pray in the same spirit as the men (verse 9); ββ) to appear at the assemblies in appropriate attire (verse 9), taking care: γγ) to adorn themselves not with elaborate dress but with good works (verses 9–10); δδ) not to interfere in the work of teaching and in general to be in a position of subordination in relation to men (verses 11–12). Since this last suggestion might have seemed not entirely welcome, the Apostle: β) softens it by: αα) setting forth the reasons why it must be so and not otherwise (verses 13–14)—and: ββ) consoling the women that the door of salvation has also been opened for them (verse 15).

α) The prescriptions (1 Tim. 2:9–12)