8 I desire therefore that the men in every place pray, lifting up holy hands without anger and doubting.
*Minor differences ignored. Grouped by changes, with first version listed as example.
I wish therefore that men may pray This inference depends on the preceding statement; for, as we saw in the Epistle to the Galatians, we must receive "the Spirit of adoption," [1] in order that we may call on God in a proper manner. Thus, after having exhibited the grace of Christ to all, and after having mentioned that he was given to the Gentiles for the express purpose, that they might enjoy the same benefit of redemption in common with the Jews, he invites all in the same manner to pray; for faith leads to calling on God. Hence, at Romans 15:9, he proves the calling of the Gentiles by these passages. "Let the Gentiles rejoice with his people." (Psalm 67:5.) Again, "All ye Gentiles, praise God.', (Psalm 117:1.) Again, "I will confess to thee among the Gentiles." (Psalm 18:49.) The material argument holds good, from faith to prayer, and from prayer to faith, whether we reason from the cause to the effect, or from the effect to the cause. This is worthy of observation, because it reminds us that God reveals himself to us in his word, that we may call upon him; and this is the chief exercise of faith. In every place This expression is of the same import as in the beginning of the First Epistle to the Corinthians, "with all that in every place call on the name of Jesus Christ our Lord," (1-Corinthians 1:2,) so that there is now no difference between Gentile and Jew, between Greek and barbarian, because all in common have God as their Father; and in Christ is now fulfilled what Malachi had foretold, that not only in Judea, but throughout the whole world, pure sacrifices are offered. (Malachi 1:11.) Lifting up pure hands As if he had said, "Provided that it be accompanied by a good conscience, there will be nothing to prevent all the nations from calling upon God everywhere. But he has employed the sign instead of the reality, for "pure hands" are the expressions of a pure heart; just as, on the contrary, Isaiah rebukes the Jews for lifting up "bloody hands," when he attacks their cruelty. (Isaiah 1:15.) Besides, this attitude has been generally used in worship during all ages; for it is a feeling which nature has implanted in us, when we ask God, to look upwards, and has always been so strong, that even idolaters themselves, although in other respects they make a god of images of wood and stone, still retained the custom of lifting up their hands to heaven. Let us therefore learn that the attitude is in accordance with true godliness, provided that it be attended by the corresponding truth which is represented by it, namely, that, having been informed that we ought to seek God in heaven, first, we should form no conception of Him that is earthly or carnal; and, secondly, that we should lay aside carnal affections, so that nothing may prevent our hearts from rising above the world. But idolaters and hypocrites, when they lift up their hands in prayer, are apes; for while they profess, by the outward symbol, that their minds are raised upwards, the former are fixed on wood and stone, as if God were shut up in them, and the latter, wrapped up either in useless anxieties, or in wicked thoughts, cleave to the earth; and therefore, by a gesture of an opposite meaning, [2] they bear testimony against themselves. Without wrath Some explain this to mean a burst of indignation, when the conscience fights with itself, and, so to speak, quarrels with God which usually happens when adversity presses heavily upon us; for then we are displeased that God does not send us immediate assistance, and are agitated by impatience. Faith is also shaken by various assaults; for, in consequence of his assistance not being visible, we are seized with doubts, whether or not he cares about us, or wishes us to be saved, and things of that nature. They who take this view think that the word disputing denotes that alarm which arises from doubt. Thus, according to them, the meaning would be, that we should pray with a peaceful conscience and assured confidence. Chrysostom and others think that the apostle here demands that our minds should be calm and free from all uneasy feelings both towards God and towards men; because there is nothing that tends more to hinder pure calling on God than quarrels and strife. On this account Christ enjoins, that if any man be at variance with his brother, he shall go and be reconciled to him before offering his gift on the altar. For my part, I acknowledge that both of these views are just; but when I take into consideration the context of this passage, I have no doubt that Paul had his eye on the disputes which arose out of the indignation of the Jews at having the Gentiles made equal to themselves, in consequence of which they raised a controversy about the calling of the Gentiles, and went so far as to reject and exclude them from the participation of grace. Paul therefore wishes that debates of this nature should be put down, and that all the children of God of every nation and country should pray with one heart. Yet there is nothing to restrain us from drawing from this particular statement a general doctrine.
1 - See Commentary on Galatians, Chapter 4, [2]Verse 5 and [3]Verse 6. -- fj.
2 - "En monstrant une contenance contraire a ce qui est en le coeur." -- "By showing a countenance opposite to what is in their heart."
I will therefore - The Greek word here (βοὺλομαι boulomai) is different from the word rendered "will" - θέλω thelō - in 1-Timothy 2:4. The distinction is, that the word there used - θέλω thelō - denotes an active volition or purpose; the word here used - βοὺλομαι boulomai - a mere passive desire, propensity, willingness. Robinson's Lexicon The meaning here is, "it is my will" - expressing his wish in the case, or giving direction - though using a milder word than that which is commonly employed to denote an act of will.
That men pray everywhere - Not merely in the temple, or in other sacred places, but in all places. The Jews supposed that there was special efficacy in prayers offered at the temple in Jerusalem; the pagan also had the same view in regard to their temples - for both seemed to suppose that they came nearer to God by approaching his sacred abode. Christianity teaches that God may be worshipped in any place, and that we are at all times equally near him; see the John 4:20-24 notes; Acts 17:25 note. The direction here given that men should pray, in contradistinction from the duties of women, specified in the next verse, may be intended to imply that men should conduct the exercises of public worship. The duties of women pertain to a different sphere; compare 1-Timothy 2:11-12.
Lifting up holy hands - To lift up the hands denotes supplication, as it was a common attitude of prayer to spread abroad the hands toward heaven; compare Psalm 68:31; Exodus 9:29, Exodus 9:33; 1-Kings 8:22; 2-Chronicles 6:12-13; Isaiah 1:15; see also Horace Odes, iii. 23. 1; Ovid, M. 9:701; Livy, v. 21; Seneca, Ephesians. 21. "Holy hands" here, mean hands that are not defiled by sin, and that have not been employed for any purpose of iniquity. The idea is, that when men approach God they should do it in a pure and holy manner.
Without wrath - That is, without the intermingling of any evil passion; with a calm, peaceful, benevolent mind. There should be nothing of the spirit of contention; there should be no anger toward others; the suppliant should be at peace with all people. It is impossible for a man to pray with comfort, or to suppose that his prayers will be heard, if he cherishes anger. The following exquisite and oft-quoted passage from Jeremy Taylor, is a more beautiful and striking illustration of the effect of anger in causing our prayers to return unanswered than was probably ever penned by anyone else. Nothing could be more true, beautiful, and graphic. "Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion, defense, displeasure, or revenge. It is a short madness, and an eternal enemy to discourse and a fair conversation; it intends its own object with all the earnestness of perception or activity of design, and a quicker motion of a too warm and distempered blood; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the band, and a fury all over; and therefore can never suffer a man to be in a disposition to pray. For prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in.
Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upward, and singing as he rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconsistent, descending more at every breath of the tempest than it could recover by the libration and frequent weighing of his wings, until the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel." "The Return of Prayers," Works, vol. i. 638. Ed. Lond. 1835.
And doubting - This word, as used here, does not mean, as our translation would seem to imply, that we are to come before God without any doubts of our own piety, or in the exercise of perfect faith. The word used (διαλογισμός dialogismos) means, properly, computation, adjustment of accounts; then reflection, thought; then reasoning, opinion; then debate, contention, strife; Luke 9:46; Mark 9:33-34; Philippians 2:14. This is the sense evidently in this place. They were not to approach God in prayer in the midst of clamorous disputings and angry contentions. They were not to come when the mind was heated with debate, and irritated by strife for victory. Prayer was to be offered in a calm, serious, sober state of mind, and they who engaged in polemical strife, or in warm contention of any kind, are little fitted to unite in the solemn act of addressing God. How often are theologians, when assembled together, so heated by debate, and so anxious for party victory, that they are in no suitable state of mind to pray! How often do even good people, holding different views on the disputed points of religious doctrine, suffer their minds to become so excited, and their temper so ruffled, that they are conscious they are in an unfit state of mind to approach the throne of grace together! That theological debate has gone too far; that strife for victory has become too warm, when the disputants are in such a state of mind that they cannot unite in prayer; when they could not cease their contentions, and with a calm and proper spirit, bow together before the throne of grace.
I will therefore - Seeing the apostle had his authority from Christ, and spoke nothing but what he received from him, his βουλομαι, I will, is equal to I command.
That men pray - That is, for the blessings promised in this testimony of God. For, although God has provided them, yet he will not give them to such as will not pray. See the note on 1-Timothy 2:1, the subject of which is here resumed.
Everywhere - Εν παντι τοπῳ· In every place. That they should always have a praying heart, and this will ever find a praying place. This may refer to a Jewish superstition. They thought, at first, that no prayer could be acceptable that was not offered at the temple at Jerusalem; afterward this was extended to the Holy Land; but, when they became dispersed among the nations, they built oratories or places of prayer, principally by rivers and by the seaside; and in these they were obliged to allow that public prayer might be legally offered, but nowhere else. In opposition to this, the apostle, by the authority of Christ, commands men to pray everywhere; that all places belong to God's dominions; and, as he fills every place, in every place he may be worshipped and glorified. As to ejaculatory prayer, they allowed that this might be performed standing, sitting, leaning, lying, walking by the way, and during their labor. Beracoth, fol. xi. 1. And yet in some other places they teach differently. See Schoettgen.
Lifting up holy hands - It was a common custom, not only among the Jews, but also among the heathens, to lift up or spread out their arms and hands in prayer. It is properly the action of entreaty and request; and seems to be an effort to embrace the assistance requested. But the apostle probably alludes to the Jewish custom of laying their hands on the head of the animal which they brought for a sin-offering, confessing their sins, and then giving up the life of the animal as an expiation for the sins thus confessed. And this very notion is conveyed in the original term επαιροντας, from αιρω to lift up, and επι, upon or over. This shows us how Christians should pray. They should come to the altar; set God before their eyes; humble themselves for their sins; bring as a sacrifice the Lamb of God; lay their hands on this sacrifice; and by faith offer it to God in their souls' behalf, expecting salvation through his meritorious death alone.
Without wrath - Having no vindictive feeling against any person; harbouring no unforgiving spirit, while they are imploring pardon for their own offenses.
The holy hands refer to the Jewish custom of washing their hands before prayer; this was done to signify that they had put away all sin, and purposed to live a holy life.
And doubting - Διαλογισμου or διαλογισμων, as in many MSS., reasonings, dialogues. Such as are often felt by distressed penitents and timid believers; faith, hope, and unbelief appearing to hold a disputation and controversy in their own bosoms, in the issue of which unbelief ordinarily triumphs. The apostle therefore wills them to come, implicitly relying on the promises of God, and the sacrifice and mediation of Jesus Christ.
(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; (James 1:6).
I will therefore that men pray everywhere,.... In this declaration of the apostle's will concerning prayer, he only takes notice of "men"; not but that it is both the duty and privilege of women, as well as men, to pray in their houses and closets; but because he is speaking of public prayer in the church, which only belongs to men, he speaks only of them; and his will is, that prayer should be performed by them everywhere, or in any place, in any part of the world where they lived. Now was the prophecy in Malachi 1:11 fulfilled, and now was the time come our Lord refers to, John 4:21. This seems to be said in opposition to a Jewish notion, that the temple at Jerusalem was the only place for prayer, and that prayer made elsewhere ought to be directed towards that. The Jews say (b), that
"there is no way for the prayer of the nations of the world to ascend, seeing the gates of heaven are only opened in the land of Israel.--And again, that the prayers without the land have no way to go up before the Lord, but the Israelites send them without the land opposite Jerusalem; and when they come to Jerusalem, from thence they remove and ascend above.--No prayer ascends above from that place in which it is made, till it come to the land of Israel, and from thence to Jerusalem, and from thence to the sanctuary, and then it ascends above.''
They have also many rules concerning places of private prayer, as that care should be taken that it be not in a place where there is any filth; or any bad scent (c).
Lifting up holy hands; lifting up of hands was a prayer gesture among the Heathens (d), and so it was among the Jews (e). R. Simeon lift up his hands in prayer to the blessed God, and prayed his prayer. Yea, they (f) say,
"it is forbidden a man to lift up his hands above, except in prayer, and in blessings to his Lord, and supplications, as it is said, Genesis 14:22 which is interpreted of lifting up of hands in prayer.''
And this was an emblem of the elevation of the heart in prayer to God, without which the former would be of little avail. It is an observation of the Jews (g), we have found prayer without lifting up of hands, but we never found lifting up of hands without prayer. And these hands must be holy and pure; there must be purity of heart, and cleanness of hands, or a freedom from any governing sin, which renders prayer unacceptable unto God; see Isaiah 1:15. The apostle alludes to a custom of the Jews, who always used to wash their hands before prayer;
"Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed herself in a fountain of water by the camp. And when she came out, she besought the Lord God of Israel to direct her way to the raising up of the children of her people.'' (Judith 12:7,8)
So it is said (h) of the Septuagint interpreters, that after the Jewish manner they washed their hands and prayed. The account Maimonides gives (i), is this:
"cleanness of hands, how is it done? a man must wash his hands up to the elbow, and after that pray; if a man is on a journey, and the time of prayer is come, and he has no water, if there is between him and water four miles, which are eight thousand cubits, he may go to the place of water, and wash, and after that pray. If there is between him more than that, he may rub his hands, and pray. But if the place of water is behind him, he is not obliged to go back but a mile; but if he has passed from the water more than that, he is not obliged to return, but he rubs his hands and prays; they do not make clean for prayer but the hands only, in the rest of prayers, except the morning prayer; but before the morning prayer a man washes his face, his hands and feet, and after that prays.''
But, alas! what does all this washing signify? Unless, as Philo the Jew (k), expresses it, a man lifts up pure, and, as one may say, virgin hands, to heaven, and so prays.
Without wrath and doubting; or reasoning, or disputation in a contentious way: the former of these, some think, has reference to "murmuring", as the Ethiopic version renders it, impatience and complaint against God in prayer, and the other to doubt and diffidence about being heard, and having the petitions answered; for prayer ought to be with praise to God, and faith in him: or rather "wrath" may intend an angry and unforgiving temper towards men, with whom prayer is made, which is very unbecoming; see Matthew 5:23 and both that and doubting, or disputation, may have regard to those heats and contentions that were between the Jews and Gentiles, which the apostle would have laid aside, and they join together in prayer, and in other parts of public worship, in love and peace. Maimonides (l) says,
"men may not stand praying, either with laughter, or with levity, nor with confabulation, "nor with contention, nor with anger", but with the words of the law.''
And it is a saving of R. Chanina,
"in a day of "wrath", a man may not pray (m).''
(b) Shaare Ors, fol. 24. 2, 3. (c) Maimon. Hilchot Tephilla, c. 4. sect. 8, 9. (d) Apuleius de Mundo, p. 276. (e) Zohar in Exod. fol 4. 2. (f) lb. in Numb. fol. 79. 1. (g) T. Hieros. Taaniot, fol. 67. 2. (h) Arist. Hist. 70. p. 98. (i) Hilch. Tephilla, c. 4. sect. 2, 3. (k) De Charitate, p. 698. Vid. ib. de Victim. Offerent. p. 848. (l) Hilch. Tephilla, c. 4. sect. 18. (m) T. Bab. Erubin, fol. 65. 1.
Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
I will--The active wish, or desire, is meant.
that men--rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (1-Timothy 2:9-12; 1-Corinthians 11:14-15; 1-Corinthians 14:34-35). The emphasis, however, is not on this, but on the precept of praying, resumed from 1-Timothy 2:1.
everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Malachi 1:11, "In every place . . . from the rising of the sun even unto the going down of the same . . . incense shall be offered unto My name"; and Jesus' words, Matthew 18:20; John 4:21, John 4:23.
lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1-Kings 8:22; Psalm 141:2). The Jews washed their hands before prayer (Psalm 26:6). Paul figuratively (compare Job 17:9; James 4:8) uses language alluding to this custom here: so Isaiah 1:15-16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (Psalm 24:3-4).
without wrath--putting it away (Matthew 5:23-24; Matthew 6:15).
doubting--rather, "disputing," as the Greek is translated in Philippians 2:14. Such things hinder prayer (Luke 9:46; Romans 14:1; 1-Peter 3:7). BENGEL supports English Version (compare an instance, 2-Kings 7:2; Matthew 14:31; Mark 11:22-24; James 1:6).
I will therefore that men pray everywhere. This refers back to 1-Timothy 2:1.
Everywhere. In all places of public worship.
Lifting up holy hands. This seems to indicate an attitude in prayer. The hands lifted up must be sanctified to holy deeds.
Without wrath and doubting. Wrath would unfit for prayer. So would doubt; but the word rendered "doubt," is better rendered "disputing," as in the Revision.
I will - A word strongly expressing his apostolical authority. Therefore - This particle connects 1-Timothy 2:8 with 1-Timothy 2:1. That men pray in every place - Public and private. Wherever men are, there prayer should be. Lifting up holy hands - Pure from all known sin. Without wrath - In any kind, against any creature. And every temper or motion of our soul that is not according to love is wrath. And doubting - Which is contrary to faith. And wrath, or unholy actions, or want of faith in him we call upon, are the three grand hinderances of God's hearing our petitions. Christianity consists of faith and love, embracing truth and grace: therefore the sum of our wishes should be, to pray, and live, and die, without any wrath or doubt.
*More commentary available at chapter level.