1 Timothy 2:8

“Therefore”: Having established the point that God wants His people to offer prayers for all men, Paul now proceeds to give some instructions to both men and women about their lifestyles if they expect their prayers to be acceptable to God.

1 Timothy 2:8 “I want the men”: The term “men” here does not refer to the human race, that is “mankind”, but rather is very specific and only refers to males. “The men points specifically to the men as distinguished from the women. The men only are to lead in public prayer. The words also imply that all the men of the congregation were desired to take part in public prayer. Public prayer was not restricted to the leaders of the church. These regulations were to be universally observed, ‘in every place', that is, in every city where believers assembled for public worship” (Hiebert p. 57). The above would be another indication that this section is dealing with public worship, for women can certainly pray in private and with other women and children.

1 Timothy 2:8 “In every place”: In the New Testament there were no set places for prayer (like. physical temple) (John 4:21; Malachi 1:11). This statement sets aside the notion of the Jews and Gentiles who believed that prayers offered in temples were more acceptable to God, than prayers offered anywhere else. The early church met in all sorts of places, thus we have the statement “in every place”. This would include, wherever Christians meet.

1 Timothy 2:8 “To pray”: This is in the present tense.

1 Timothy 2:8 “Lifting up”: This was. common posture in prayer (Nehemiah 8:6; 1 Kings 2:22; 2 Chronicles 6:12), yet was not the only posture in prayer. “Standing to pray with upraised hands was regarded as reverent among the Jews and was common in the early Church” (Hiebert p. 57). “The prayer was offered, the man who prayed was to stand with out-stretched arms and hands with the palm raised upward, symbolic of awaiting of gift from above” (Reese p. 60). We also find kneeling in prayer (Psalms 95:6; Daniel 6:10; Luke 22:41; Acts 9:40), and even prostrating oneself as one prays (Matthew 26:39; Matthew 17:6).

1 Timothy 2:8 “Holy hands”: Those men leading such prayers need to be men living pure lives, that is, having hands undefiled by sin. “Clean hands” are. figure for uprighteous and purity of life (Psalms 24:4; Psalms 28:2; James 4:8; Isaiah 2:15). “The one leading in prayer must have ‘holy hands', hands unstained with sin through employment in impure deeds. He who would lead others to the throne of God must be morally qualified to do so” (Hiebert p. 57). “If. regard iniquity in my heart the Lord will not hear” (Psalms 66:18). Thus men who are unfaithful have no business offering public prayers.

1 Timothy 2:8 “Without wrath”: That is, without anger and indignation. “Relates to the personal attitude toward others, the inner disposition of ill-will and resentment. We cannot truly pray for those with whom we are angry” (Hiebert p. 57). “Wrath” would include the unwillingness to forgive those who repent (Matthew 18:21; Matthew 6:14; Ephesians 4:31). Even though these Christians could face persecution from the government, they are not allowed to stop praying for such authorities and neither are they allowed to plot revenge.

1 Timothy 2:8 “Dissension”: “A deliberating, questioning,. disputing” (Vine p. 322). “Doubt, dispute, argument” (Arndt p. 186).

1. We must avoid introducing our private resentments and angry passions or opinions into our prayers. “A person who harbors such an argumentative attitude towards another, or irritation or resentment, can hardly be one to offer. sincere prayer. Angry feelings can have no place in the heart of one who really prays, whether in public or private” (Reese p. 61).

2.“Cavillings (trivial fault-finding), questionings proceeding from. captious, unbelieving spirit” (Pulpit Comm. p. 35).

3.“Prayer is to be without the element of skeptical criticism” (Vincent p. 221).

4. One cannot pray effectively if they are doubting God's goodness and power (James 1:6).

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