1Ti 2:1
2:1 I {1} exhort therefore, that, first of all, supplications,
    prayers, intercessions, [and] giving of thanks, be made for
    all men;

 (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.

1Ti 2:2
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.

1Ti 2:3
2:3 {3} For this [is] good and acceptable in the sight of God
    our Saviour;

 (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.

1Ti 2:5
2:5 {4} 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.

1Ti 2:6
2:6 Who gave himself a ransom for all, {5} to be testified in
    due time.

 (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.

1Ti 2:7
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.

1Ti 2:8
2:8 {6} 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; Jas 1:6.

1Ti 2:9
2:9 {7} 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

1Ti 2:12
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.

1Ti 2:13
2:13 {9} 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.

1Ti 2:14
2:14 {10} 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.

1Ti 2:15
2:15 {11} 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.