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1 Timothy 2:1. So, first of all, I ask you to make prayers, petitions, supplications, thanksgivings for all people. “I beg you, first of all, to make prayers, supplications, petitions, thanksgivings for all people. “Prayer” is a request for deliverance from any sorrows. “Prayer” – asking for benefits; “petition” is an accusation against those who offend. But our struggle is not “against flesh and blood, but against the principalities, and against the authorities, and against the rulers of the darkness of this world, against the spiritual wickedness in high places” (Eph. 6:12). It is against them that we approach the righteous Judge with a complaint and ask for fair help. “Thanksgiving” is offered to God for the benefits previously given to us; and the Apostle commands to do this “for all men,” because Christ Jesus came into the world to save sinners. 1 Timothy 2:2. For kings and for all those in authority, so that we may lead a quiet and serene life in all piety and purity. “For the king and for everyone who is in power.” The Apostle very wisely added: “and for all,” so that no one would consider prayer for kings to be flattery. since the rulers of that time were wicked, obvious enemies of piety, the Apostle presents the fundamental reason for the prayer performed for them. “Let us live a quiet and silent life in all piety and purity.” For when they take care of the world, then we also enjoy silence and in silence we fulfill the law of “piety.” The Apostle also linked purity with piety, teaching that faith needs works. Likewise, the Jews captive in Babylon wrote to those remaining in Judea to bring prayer for Nebuchadnezzar and his son Belshazzar. But the divine Apostle not only for this reason commands to pray for kings, but also so that, putting aside wickedness, they learn piety. 1 Timothy 2:3. For this is good and pleasing to God our Savior. 1 Timothy 2:4. Who wants all people to be saved and to come to the knowledge of the truth. “This is good and pleasing in the sight of our Savior God, Who desires for all man to be saved and to come into the understanding of truth,” that is, it pleases Him that everyone receive salvation. Then the Apostle confirms in a different way what he said. 1 Timothy 2:5. For there is one God, and one mediator between God and men, the man Christ Jesus. “There is only one God.” For there is not one Creator of the faithful, and another of the infidels, but the Creator is one. “And there is one mediator for God and men, the man Christ Jesus.” There is only one guardian of the world, who has united in Himself what is separated. The Apostle called Christ “Man” because he called him an intercessor, and Christ became an intercessor when he became man. Just as someone who intends to reconcile any two persons quarreling with each other, standing in the middle of them and holding one with his right hand and the other with his left hand, brings them into friendship, so Christ, having united humanity with the Divine nature, established an indestructible and indissoluble peace. And if Christ, according to the teachings of Arius and Eunomius, is not involved in the essence of the Father, then what kind of intercessor is He? He is united with us, since in terms of humanity He is consubstantial with us; but does not have unity with the Father if, as they teach, he is separated from God’s nature. But the divine Apostle called Him an intercessor. Consequently, both with the Father in unity in Divinity, and with us also in humanity. But the Apostle proves that suffering was Master for all. 1 Timothy 2:6. Who gave himself as a ransom for all. This was the testimony at the time. 1 Timothy 2:7. For whom I have been appointed a preacher and an apostle—I speak the truth in Christ, I do not lie—a teacher of the Gentiles in faith and truth. “Having given Himself deliverance for all: the testimony of my times, I was placed in tenderness as a preacher and an apostle, I speak the truth about Christ, I do not lie, teacher of languages, in faith and truth.” When everyone was under the dominion of death, Christ was not subject to death, both as God, because he has an immortal nature, and as a man, because he did not commit the sin that caused death, He gave Himself up as a kind of redemption price, and freed everyone from the slavery of death. The Apostle called suffering “testimony,” firstly, because of the injustice of killing, and also because he had all the prophets as witnesses, and when the Jews said: “You testify of Yourself; Your testimony is not true,” Christ answered: “For I am not alone, but I am the Father who sent Me” (John 8:13, 16). The Apostle called “his” “times” of testimony convenient times; so in the Epistle to the Galatians it is said: “When the end of the summer had come” (Gal. 4:4). I have been appointed preacher and apostle of this sacrament, says Paul, and with due faith and truth I offer it to everyone, because I confirm the words by working miracles. 1 Timothy 2:8. So I wish that men would say prayers in every place, raising clean hands without anger or doubt. “I want men to say prayers in every place, raising their holy hands without anger or reflection.” This: “in every place,” said the Apostle, meaning the prescription of the law, which limited worship to Jerusalem. However, when the law was still in force, the prophets foresaw a time of grace, and one can hear the divine David crying out: “Bless the Lord, all His works in every place of His dominion” (Ps. 102:22). And through the mouth of the prophet Malachi, the God of all says: “In every place incense is offered to My name and the sacrifice is pure” (Mal. 1:11). And it was common for the priests of the Old Testament to raise their hands and pray. But the divine Apostle commands all people to do this, because all have been made “a chosen race, a royal priesthood, a holy tongue” (1 Pet. 2:9). He commands to do “this reverently,” that is, freed from all unrighteousness and all lawlessness. And the expression: “without anger” will take away the memory of malice, for this is what the Lord has legitimized: “If you then bring your gift to the altar, you will also remember that one, as if your brother had something against you: leave your gift before the altar, and go first and reconcile yourself with your brother, and then come and bring your gift” (Matthew 5:23-24). And this: “without thinking” means: without a doubt, believing that you will certainly receive what you ask. So let these be the petitions. 1 Timothy 2:9. So that wives, too, in decent attire, with modesty and chastity, adorn themselves not with braided hair, not with gold, not with pearls, not with costly clothing. “The same goes for wives.” For there is one nature and one grace. The Apostle says that it is fitting for them. “We decorate with molding” so that the clothing itself shows the honesty of the soul. Let them adorn themselves with shame and chastity. "For this is true adornment." “Not in wickerwork, nor in gold, nor in beads, nor in costly garments. “In the weaves” is the common property of both rich and poor, and the rest belongs to those who have wealth. 1 Timothy 2:10. But by good deeds, as is fitting for wives who devote themselves to piety. “But as it becomes for wives who promise piety, good deeds.” You, says the Apostle, promise piety and virtue in deeds. Therefore, for this purpose he adds other things. 1 Timothy 2:11. Let the wife study in silence, with all submission. 1 Timothy 2:12. But I do not allow a wife to teach, nor to rule over her husband, but to be in silence. “Let a wife learn in silence with all submission: but I do not command a wife to teach, lower than to rule over her husband, but to be in silence.” Since women were also honored with prophetic grace, it is necessary to establish a law about this and does not appoint women in the Church as teachers, or men who need teaching. This is clearly taught by what is written to the Corinthians; for it is said: “What shall you weigh, O woman, if you save your husband” (1 Cor. 7:16)? Then he teaches decorum, as nature itself demands. 1 Timothy 2:13. For Adam was created first, and then Eve. Adam was first created quickly, then Eve. And then he deduces the same thing from the history of the fall. 1 Timothy 2:14. And it was not Adam who was deceived; but the wife, deceived, fell into crime. “And Adam was not deceived, but the woman, being deceived, was quick to commit a crime.” This: “be not deceived,” the Apostle said instead: “he was not the first to be deceived,” and in this he followed Scripture. For the wife, when a report was demanded from her, said: “The serpent deceived me and killed me”; Adam did not say this, but: “Woman, even as you gave with me, you gave from the tree and died” (Gen. 3:12-13). And Eve, having obeyed the serpent, has no excuse, but for Adam it serves as a small excuse that, having been deceived by his wife, he did not pick the fruit from the tree himself, but the wife, who first tasted it, gave it to her husband. That is why the Apostle said: “Adam was not deceived.” However, you should also know that the Apostle composes his speech, considering the present need. 1 Timothy 2:15. However, he will be saved through childbearing if he continues in faith and love and in holiness with chastity. “He will be saved for the sake of childbearing.” The Apostle said this not about Eve, but about the whole race in general. “If she continues in faith and love and in holiness with chastity,” that is, if they want, they will not only not suffer any harm from Eve, but will also acquire very great benefit through their faith and love, preserving holiness and chastity. Thus, having prescribed decent laws for wives, the Apostle gives instructions about other church rites. You might be interested in: