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1 Timothy 2:1–2. So, first of all, I ask you to make prayers, petitions, supplications, thanksgivings for all people, for kings and for all those in authority. “First of all,” that is, during daily worship. The priest, as the common father of the whole universe, cares for everyone, just as God, to whose service he is dedicated, cares for everyone. Notice the wide-spread grace. Jewish prayers are not like that. He did not immediately say: “for kings,” so as not to seem like a flatterer, but first he says: “for all people,” and then he adds: “for kings,” even if the kings were unfaithful: one should pray for them because then they were all like that. From the fact that we pray for everyone, a double benefit results: on the one hand, through this the hatred that we have for some people is destroyed, because no one can harbor hostile feelings towards the one for whom he is praying; on the other hand, they also become better, because with the assistance of prayer they stop their anger and bitterness against us. For it is of great significance to those who persecuted and killed when they hear that those who are tormented by them are praying for them. “Prayers, petitions, supplications,” as unambiguous words, were collected by the apostle to excite prayerful energy and to express, through these sayings, insistence on one thing - the demand to urgently act as he commands. However, some were curious to find the difference in these sayings, arguing that “prayer” means a request for deliverance from the sorrowful; “praying” means asking for benefits; “petition” is a cry of complaint against the wicked, the offenders and the incorrigible. See how we are prompted to give thanks for those benefits that are sent to others, for example, because He “commands His sun to rise on the evil and on the good” (Matthew 5:45) and gives His benefits to everyone in abundance, both infidels and blasphemers. Through this we are most closely united in brotherly love. For whoever thanks God for the blessings of his neighbor is obliged to love him. Moreover, therefore, we must give thanks for the blessings bestowed upon us. So that we can lead a quiet and serene life. Since it was probable that the soul of a Christian was troubled by the fact that during the celebration of the sacraments it was commanded to pray for unfaithful kings, the apostle also offers an advantage in order to at least in this way persuade him to accept the exhortation. Their salvation, he says, brings us peace: they wage war so that we are safe. So, will it be reasonable if they are exposed to danger because of our safety, and we do not want to open our lips to pray for them? In all piety and purity. The apostle added these words because for many, a peaceful life, not disturbed by battles, serves as a reason for only pleasures and mutual displeasure, from which wrong dogmas are born. “That we may lead our lives,” he says, not in pleasures and mutual insults, but “in all godliness”: in “all” not only pure orthodoxy, free from all heresies, but also in life according to faith; for there is wickedness that is manifested by life, about which it is said: “they say that they know God, but deny by works” (Tit. 1:16). In the same way, “that they may lead... life in every way.” purity" means: to live not only in abstinence from the works of carnal lust, but also in all virtue. So, when we enjoy the outer world, we must have peace in our souls, living in piety and purity: for in this case we will live a truly peaceful and serene life. There are three types of battles that disturb the world: from the barbarians, from the libelers who live in the same place with us, and from the passions, within. rising up against us. The barbaric warfare is stopped by the vigor and courage of the kings, whom we must assist with our prayers, to pacify that which comes from those who hate us - with meek compliance and prayers, as the prophet David gave an example, saying: “I was at peace with those who hated peace” (Ps. 119:6-7), and: “They make enmity against me, but I pray” (Ps. 109:4) - and the one that rises within ourselves - with all the weapons of truth. 1 Timothy 2:3. For this is good and pleasing to God our Savior. What does the word “this” indicate? That we should pray for everyone, both infidels and heretics. This is “good” by nature, because we are all of the same nature, and it is “pleasing” to God. 1 Timothy 2:4. Who wants all people to be saved and to come to the knowledge of the truth. If He wants all people to be saved, you too desire and imitate God; and if you desire this, then pray. But if He Himself wants, then what, you ask, is the need for prayer on my part? This brings them a lot of benefit, because it disposes them to love, prevents you from becoming bitter, and they are very likely to be attracted to faith again. Know that salvation comes from faith. “And they came to the knowledge of the truth,” that is, faith in Him; for this is the only truth. 1 Timothy 2:5. For there is one God, and one mediator between God and men, the man Christ Jesus. Having said: God wants everyone to be saved, he confirms, saying that it was for this purpose that He sent His Son as a mediator, so that He could reconcile Him with people. So why isn't everyone saved? Because they don't want to. Having said: “there is one God,” he says this in contrast not to the Son, but to idols. That the Son is God is clear from the fact that He is a mediator: since the mediator must communicate with both parties, in relation to which He is a mediator. So, since the Son is a mediator between God and people, then He belongs to both sides, there is God and man - one in two natures, not only God, because those for whom He should be would not accept Him mediator, And not only man, because He had to talk with God. He did not speak explicitly about the Divinity of Christ because polytheism reigned at that time, so that they would not think that he also introduces many gods; even when it is said: “one” and “one,” one should not connect these words and say: two, but: one and one: this is why he did not even mention the Spirit, so as not to seem like a polytheist. 1 Timothy 2:6. Who gave himself as a ransom for all. And for the pagans. Truly He died for everyone, won’t you agree to pray for them? Pay attention to the expression: “who betrayed Himself.” This is against the Arians, who said that He was betrayed against his will. What does "redemption" mean? The creation had to perish, but He gave Himself for it. [This was] the testimony in its time. That is, through testimony the Son became redemption. Or, explaining this, the apostle now says: I call testimony, that is, His suffering, redemption. For He came to bear witness to the truth even unto death. He revealed the Father, the true teaching, and He Himself led a truly angelic life. 1 Timothy 2:7. For whom I am appointed preacher and apostle. I am assigned to this testimony as a preacher to preach about it, that is, about the cross and death of Christ. And he was appointed not just as a preacher to preach in one place, but also as an apostle to go around preaching everywhere. Truly, the title of an apostle is great, that’s why he calls himself that. I speak the truth in Christ, I do not lie, a teacher of the Gentiles. The apostle convinces of the authenticity of his words. Since the other apostles did not show zeal for this, partly because they were afraid of the pagans, partly because they despised them, then, he says, I was truly chosen to be a teacher of the pagans. If, therefore, the Son of God died for the pagans, and I am their teacher, then you cannot refuse to pray for them. Look, again - “in faith.” Not in syllogisms, he says, or logical proofs, but in faith. Then, so that you would not think that this is deception, he added: “in ... truth.” For what is taught and taught in faith is not a lie, on the contrary, it is taught in truth. 1 Timothy 2:8. So I wish that men would say prayers in every place. How does Christ forbid prayer in every place? So He advises not to do this in the squares, but commands you to enter a room for prayer (Matthew 6:6). No, Christ does not prohibit praying in every place, but teaches us not to do it out of vanity, for show. He reminded only of the room, just as in the saying “Do not let your left hand know what your right hand is doing” (Matthew 6:3). He is not talking about hands, but he points out the extreme importance of giving alms without vanity. Therefore, Paul also wants men to pray in every place, since Christ did not prohibit this. He said this to contrast the Jewish prayer. For their prayer was performed in one place, that is, in the Temple of Jerusalem. But with us it is not like that: grace is limitless, and just as a Christian prays for everyone, so it is in every place. It is not about the place of prayer that we should discuss with all care, but about its image. For he demands hands clean from covetousness, theft, murder, plagues - hands full of alms. That is, without rancor and agitation against his brother. The Apostle teaches that the one who prays should pray without doubt or hesitation in his thoughts whether he will receive or not receive what he asks. How does this happen? He answers: if you do not ask for anything contrary to His will, nothing unworthy of the King, but ask for everything spiritual, with clean hands and without anger. 1 Timothy 2:9. So that the wives too. I wish, he says, that women, without anger or reflection, would raise clean hands, not defiled by robbery and greed. For when a wife forces her husband to provide her with precious stones and gold jewelry, and he steals what belongs to others, then she, of course, steals. They adorned themselves in decent attire, with modesty and chastity. The apostle demands something more from women, namely: to dress themselves decently, and not elegantly; because the latter is considered unseemly. An adornment is a dress that dresses and covers from all sides, and does not shamelessly expose. For he adds: “with modesty and chastity.” Not with braided hair, not with gold, not with pearls, not with costly clothing, 1 Timothy 2:10. but by good deeds, as is fitting for wives devoting themselves to piety. After all, you are going to pray, not to dance. Why are you inventing braiding your hair on your head, curling the locks, hanging some precious stones, surrounding yourself with others on all sides, and attaching others to your shoes - what is this if not an extreme shame? And is it not through the tears of the poor, widows and orphans? You deprive a widow of her poor, simple clothing so that she can trample pearls under her feet! Isn’t God’s long-suffering still great? You went with the intention of asking for absolution, but you decorate yourself as if you were going on stage! It is truly wonderful to have heartfelt contrition and God, without a doubt, will hear you as you shed the tears of the poor. If Paul forbids that which serves only as a sign of wealth, then even more so that which relates to excessive vanity, such as rubbing the cheeks, tinting the eyes, an effeminate voice, a moist look, etc. 1 Timothy 2:11. Let the wife study in silence, with all submission. A woman must maintain decency not only in appearance and dress, but also in voice. According to him, she should not even talk about spiritual things, but should only study. It would be better for her if she remained silent. 1 Timothy 2:12. But I do not allow a wife to teach, nor to rule over her husband, but to be in silence. The apostle takes away from a woman any reason for conversation in church. For after he commanded them to be silent, so that they would not speak under the plausible pretext of teaching, he said: Let them not teach; because it would give them power and primacy over their husband. Meanwhile, the wife is commanded to be submissive. “For your husband,” it is said, “your desire is” (Gen. 3:16). So it is proper for her to remain silent. Through silence she will best show her submission. Know, however, that the apostle does not generally prohibit women from teaching, but only in church; and outside the church this is not forbidden to her. Thus Priscilla proclaimed the sound teaching of Apollos; Thus, a faithful wife is not prohibited from denouncing her unfaithful husband. 1 Timothy 2:13. For Adam was created first, and then Eve. Since, he says, in the very creation the male race was given primacy, and Eve was created second, then after this all wives should have secondary places after their husbands and obey them. For the power of what was then done to Adam and Eve extends to the entire race, male and female. 1 Timothy 2:14. And it was not Adam who was deceived; but the wife, deceived, fell into crime. Why does the apostle say that Adam was not deceived? Because Scripture does not say this, on the contrary, the wife said: “The serpent deceived me” (Gen. 3:13), and Adam does not say: the woman deceived me, but: “she gave it to me” (Gen. 3:12). It is not the same thing to be deceived by a beast - a slave and a subordinate. Therefore, the latter is actually seduction. So, in comparison with the woman, the apostle says about Adam that he was not deceived. Adam did not even see “that the tree was good for food” (Gen. 3:6), but the wife saw and was deceived, and then she gave it to her husband. Thus, she was carried away by passion, and he submitted to his wife. So, the apostle says: a woman once taught, and overthrew everything; Therefore, let this generation not teach: it is easy, easily receptive, easily deceived. Look, the apostle did not say: Eve was deceived, but: “woman,” meaning by this name the female nature. Just as through Adam all nature became mortal, so through Eve frivolity passed on to all women; because of this frivolity, crime took place first in Eve herself. 1 Timothy 2:15. However, he will be saved through childbearing. Who? Eve? No, but a woman, that is, the female gender. Do not be discouraged, he says, women: God has given you a means of salvation - childbearing, that is, the good upbringing of those born; for it is not only necessary to give birth, but also to educate. And this is real childbirth, otherwise it is not childbirth, but child molestation. So what about virgins? What about widows? Are they completely dead? No, the apostle is not saying that they will not be saved by their own virtue, but that raising children contributes to the salvation of wives. A virtuous wife will raise her children in virtue. The virtue inherent in it passes on to children through education. Consequently, a virtuous maiden will undoubtedly be saved. It seems to me that the apostle, having previously forbidden wives to teach in church, now, as a consolation, gives them whom to teach. If you really want to teach, teach your children. Some, however, for some unknown reason, understood childbirth as the birth that took place from the Most Holy Theotokos. She, they say, having given birth to the Savior, saved the wives. But the understanding is also inconsistent with the speech that follows. Because listen. That is, children, if they maintain the holy faith and dogmas. That is, they will remain in the right life. For faith is not enough: the beginning and source of right life is love. And in holiness with chastity. By “holiness” the apostle means purity of the body. But since not all are virgins, he added: “with chastity.” For chastity is not denied to those who live in legal marriage. Or simply calls purity chastity. What if a vicious mother raises her children well? Although this is incredible, if it happens, she will receive a reward for them. What if a good mother raises her children poorly? If she did not care and indulged them, Elijah will suffer the fate. If, despite all the worries and suffering, she could not make them better, which rarely happens, she will still receive a reward for her labors, since the Son of God, despite all His works and teachings, however, had few believers. Blzh. Theophylact reads: “they will remain.” You might be interested in: