Nothing in the gospel was revolutionary. Its aim was not to upset thrones, but to purify all the centers of power; not to make assault at once on polygamy and slavery, but to undermine them by the Christian spirit and sacrifice. Prayer is here made for kings and all in authority. Rulership there must be. Anarchy is misery. Fields must be ploughed; grain must be stored; homes must be protected; or else weakness becomes the prey of strength. The purpose, then, of God, in ordination of law and government, is that we may enjoy a quiet life. To some a quiet life is the least desirable thing; but it is the life of nature, and it is the most blessed life. How quietly the flowers blow, the stars shine, the dew descends, the birds wing their flight, the light falls!
1. "A quiet life;" for if there be disorder, all life is at a standstill. Even great artists like Gerome, during the last French Revolution, had to bury their pictures, for the time, beneath the earth.
2. "Quiet;" for, think of the forces around us. We need good government to preserve us from the violent, the lewd, and the criminal. The sea of human passion is always ready to break its barriers; the volcano would soon burst through the crust.
3. "Quiet;" for, this is the great enjoyment of life. Our happiest hours have been quiet ones - at home; by the river or the sea; in the valleys and in the forests; and in the Church of God. "That we may lead," which implies continuance.; life without trepidation; absence of the disorders which check industry, prudence, and. enterprise. - W.M.S.
For Adam was first formed.
As to the question, "Which is the most important, man or woman?" if I may be allowed to speak in editorial style, I should say, "the discussion must now stop." Let those who like it "sit apart upon a hill retired" and discuss the kindred questions, "which is the most important, convex or concave, night or morning, east or west, green land or glancing water?" For ourselves we are, I hope, content to take Florence Nightingale's advice — "Keep clear of all jargons about man's work and woman's work, and go your way straight to God's work in simplicity and singleness of heart," each one to do what each one can do best. Now, we know that, as a rule, some things that women can do right nobly at a crisis, are not best for them to do when men are to be had. As a rule, I think it is not best for women to man a lifeboat; but one black night at Teignmouth last year, when the men were all out of the way, or else were not sharp enough, the women got the lifeboat out. With shrill, quivering cheers they carried it through the battling breakers, dragged a vessel off the sand-bar, and saved precious life. When we hear that they did all this without any help from the unfair sex, who can help saying, "Well done!" I go farther and say that, as a rule, in my private opinion, it is not best for women to preach in public, but where, in exceptional cases and with extra ordinary gifts, women like Mary Fletcher and Priscilla Gurney go out of their way, and all by themselves publicly launch the lifeboat of the gospel to snatch souls from the sea of sin and from the rocks of death, again I say to the praise of grace, " Well done!" They remind me of the Roman who said, "I have broken the law, but I have saved the State!" They are under a higher law than the law they violate, and I am no more able to doubt the validity of their orders than I can doubt the sanity of the New Testament.
The punishment of the woman — "in child-bearing."
2. The comfort of the woman — "she shall be saved."
3. The condition of the salvation — "if they continue." Wherein is implied an exhortation to continue in faith, etc.Many observations might be raised.
1. The pain in childbearing is a punishment inflicted upon the woman for the first sin.
2. The continuance of this punishment after redemption by Christ, doth not hinder the salvation of the woman, if there be the gospel-conditions requisite.
3. The exercise of faith, with other Christian graces, is a peculiar means for the preservation of believers under God's afflicting hand. I shall sum them up into this one. The continuance of the punishment inflicted upon the woman for the first sin doth not prejudice her eternal salvation, nor her preservation in child-bearing, where there are the conditions of faith and other graces.
I. CONCERNING THE PUNISHMENT. Child-bearing itself is not the punishment, but the pain in it. For the blessing, Increase and multiply, was given in innocency. And because this punishment is the greater, it is disputed in the schools whether Adam's or Eve's sin were the greater. We may, I think, safely make these conclusions.
1. In regard of the kind of sin, it was equal in both. They both had an equal pride, an equal aspiring to be like God.
2. In regard of the first motion to this sin, Eve's sin was the greater. She was the seducer of Adam, which the apostle expresseth in the verse before the text.
3. In regard of the woman's condition, the sin was greater on Adam's part.(1) Because he, being the man, had more power to resist, more strength to argue the case.(2) Eve had a stronger and craftier adversary to deal with, the subtlest of all the beasts of the field (Genesis 3:1), animated and inspired by a craftier devil. The stronger the tempter, the more excusable the sin.(3) Eve had the command of not eating immediately from her husband, which laid not altogether so strong a tie upon her as it did upon him, who had it immediately from the mouth of God, and therefore was more certain of the verity of the precept.
II. OF WHAT NATURE IS THIS PUNISHMENT?
1. It is not a punishment in a rigid sense, nor continued as such.(1) Because it is not commensurate to the nature of the sin, neither is it that penalty which the law required. Death was due, and death immediately upon the offence; but death was kept off by the interposition of the mediator, and this which is less than death inflicted at present. Where death is deserved, and a lighter punishment inflicted, it is rather an act of clemency than strict justice, and may be called by the name of a partial pardon or reprieve, as well as a punishment.(2) It is not a reparation of the injury done to God. One reason of the institution of punishment is to repair the damage the person offended sustains by the malefactor, as far as he is capable.(3) It is not continued as a part of satisfaction to the justice of God; as though Christ needed the sufferings of the creature to make up the sum which He was to pay for us, and which He hath already paid. These punishments are to awaken men to a sight of their first sin.(4) The proper impulsive cause of punishment is wrath. In inflicting it He preserves the authority of a Judge; in preserving under it, and pardoning the sin for which it was inflicted, He evidenceth the affection of a Father.
2. Yet it is in some sort a punishment, and something more than an affliction.(1) In respect of the meritorious cause, sin. This is not inflicted as an act of absolute sovereignty, but a judicial legal act upon the demerit of sin.(2) Because if man had stood in innocency, neither this grief, nor indeed any other, had been.
III. THIS PUNISHMENT DOTH NOT HINDER SALVATION THOUGH IT BE CONTINUED.
1. God intended not in the acceptance of Christ's mediation to remove in this life all the punishments denounced after the Fall. God takes away the eternal, but not the temporal. Some parts of Christ's purchase are only payable in another life, and some fruits of redemption God intends for growth only in another soil; such are freedom from pain, diseases, death, and sin. But the full value of Christ's satisfaction will appear when there shall be a new heaven and a new earth, when the day of redemption shall dawn, and all tears be wiped from believers' eyes. But God never promised the total removal of them in this life to any saint; no, though he should have all the faith and holiness of all the catalogue of saints in the Book of Life centred in him.
2. Christ never intended, in the payment of the price of our redemption, the present removal of them. He sent, after His ascension, the Spirit to be our Comforter, which supposeth a state wherein we should need comfort; and when are we under a greater necessity of comfort than when the punishment of sin is actually inflicted on us?
3. Christ intended, and did actually take away the curse of those punishments from every believer.
4. Hence it will follow that to a believer the very nature of these punishments is altered. In the one the sting remains; in the other it is pulled out. The cord that binds a malefactor and a patient may be made of the same hemp, and a knife only go between; but it binds the malefactor to execution, the other to a cure.
5. Therefore all temporal punishments of original sin, though they remain, do not prejudice a believer's present interest.(1) They cut not off his relation to God.(2) They debar not from the presence of God. God may be and is as near to us in supporting as He is in punishing.(3) They break not the covenant. His rod and His stripes, though they seem to break ore, backs, make no breaches in His covenant (Psalm 89:32-34).
6. Add to all this, that the first promise secures a believer under the sufferings of those punishments. God's affection in the promise of bruising the serpent's head was more illustrious in His wrath than the threatening. There are the bowels of a father in the promise before there was the voice of a judge in the sentence. But it may be asked, What is the reason these punishments are continued since the redemption wrought by Christ? There are reasons —(1) On God's part.(a) It is congruous to the wisdom of God to leave them upon us while we are in the world.(b) It is congruous to the holiness of God. God keeps up those punishments as the Rector and Governor of the world, to show His detestation of that sin which brought a disorder and deformity upon the creation, and was the first act of dishonour to God, and the first pollution of the creature.(c) It is a declaration of His justice.(d) It is useful to magnify His love. We should not be sensible of what our Saviour suffered, nor how transcendently He loved us if the punishment of sin had been presently removed upon the first promise.(2) On our parts. It is useful to us(a) To make us abhor our first defection and sin.(b) To make us fear to sin and to purge it out. Sin hath riveted itself so deep that easy medicines will not displace it. It hath so much of our affections that gentle means will not divorce us from it. We shall hate it most when we reap the punishment of it.(c) To exercise grace.
1. Faith and trust — "She that is desolate trusts in God" (1 Timothy 5:5). The lower the state, the greater necessity and greater obligation to trust; such exercises manifest that the condition we are in is sanctified to us.
2. Obedience in a believer hath a greater lustre by them. It was the glory of Job that he preserved his integrity under the smartest troubles.
3. Humility. These punishments are left upon us to allay our pride, and be our remembrancers of our deplorable miscarriage.
4. Patience. Were there no punishments there would be but little occasion for patience.
TopicsAuthority, Behaviour, Calm, Dignity, Fear, Godliness, Godly, Gravity, Holiness, Honesty, Including, Kings, Lead, Order, Peaceable, Peaceful, Piety, Places, Positions, Quiet, Respectful, Reverence, Serious, Station, Tranquil
Outline1. Instruction to pray and give thanks.9. How women should be attired.12. They are not permitted to teach.15. They shall be saved if they continue in faith.
Dictionary of Bible Themes1 Timothy 2:2
5058 rest, spiritual
5257 civil authorities
1 Timothy 2:1-2
5219 authority, human institutions
6705 peace, experience
7735 leaders, political
8243 ethics, social
8611 prayer, for others
8736 evil, warnings against
1 Timothy 2:1-3
8456 obedience, to authorities
1 Timothy 2:1-4
5003 human race, and God
6615 atonement, necessity
8245 ethics, incentives
1 Timothy 2:1-7
5005 human race, and redemption
1 Timothy 2:2-3
1 Timothy 2:2-4
1175 God, will of
LibraryWhere and How to Pray
'I will therefore that men pray every where, lifting up holy hands without wrath and doubting.'--1 TIM. ii. 8. The context shows that this is part of the Apostle's directory for public worship, and that, therefore, the terms of the first clause are to be taken somewhat restrictedly. They teach the duty of the male members of the Church to take public, audible part in its worship. Everywhere, therefore, must here properly be taken in the restricted signification of 'every place of Christian assembly.' …
Alexander Maclaren—Expositions of Holy Scripture
Salvation by Knowing the Truth
It is quite certain that when we read that God will have all men to be saved it does not mean that he wills it with the force of a decree or a divine purpose, for, if he did, then all men would be saved. He willed to make the world, and the world was made: he does not so will the salvation of all men, for we know that all men will not be saved. Terrible as the truth is, yet is it certain from holy writ that there are men who, in consequence of their sin and their rejection of the Savior, will go …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880
Seventeenth Day for Kings and Rulers
WHAT TO PRAY.--For Kings and Rulers "I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgiving, be made for all men; for kings, and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity."--1 TIM. ii. 1, 2. What a faith in the power of prayer! A few feeble and despised Christians are to influence the mighty Roman emperors, and help in securing peace and quietness. Let us believe that prayer is a power that is taken up …
Andrew Murray—The Ministry of Intercession
Fifth Sunday after Epiphany
Text: Colossians 3, 12-17. 12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; 13 forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: 14 and above all these things put on love, which is the bond of perfectness. 15 And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful. 16 Let the Word …
Martin Luther—Epistle Sermons, Vol. II
"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment …
Hugh Binning—The Works of the Rev. Hugh Binning
We Shall not be Curious in the Ranking of the Duties in which Christian Love...
We shall not be curious in the ranking of the duties in which Christian love should exercise itself. All the commandments of the second table are but branches of it: they might be reduced all to the works of righteousness and of mercy. But truly these are interwoven through other. Though mercy uses to be restricted to the showing of compassion upon men in misery, yet there is a righteousness in that mercy, and there is mercy in the most part of the acts of righteousness, as in not judging rashly, …
Hugh Binning—The Works of the Rev. Hugh Binning
The First Lie.
"Ye shall not surely die."--GENESIS iii. 4. I.--WHO WAS THE FIRST LIAR? The old serpent, the devil, called elsewhere "the father of lies." But he had not always been a liar; he had fallen from a position very eminent, teaching us not to measure our safety by our condition. The higher we are elevated, the more dreadful the fall. Some of the most degraded vagrants were cradled in comfort, and have wandered from homes of splendour. Perhaps the vilest of the vile once were ministers of the Gospel. …
Thomas Champness—Broken Bread
Believe and be Saved
It is the Holy Spirit alone that can draw us to the cross and fasten us to the Saviour. He who thinks he can do without the Spirit, has yet to learn his own sinfulness and helplessness. The gospel would be no good news to the dead in sin, if it did not tell of the love and power of the divine Spirit, as explicitly as it announces the love and power of the divine Substitute. But, while keeping this in mind, we may try to learn from Scripture what is written concerning the bond which connects us individually …
Horatius Bangs, D.D.—God's Way of Peace
Introduction to Expositio Fidei.
The date of this highly interesting document is quite uncertain, but there is every ground for placing it earlier than the explicitly anti-Arian treatises. Firstly, the absence of any express reference to the controversy against Arians, while yet it is clearly in view in §§3 and 4, which lay down the rule afterwards consistently adopted by Athanasius with regard to texts which speak of the Saviour as created. Secondly, the untroubled use of homoios (§1, note 4) to express the Son's …
Athanasius—Select Works and Letters or Athanasius
As the mission of Christ was rendered necessary by the fall of man, so the first dark intimation of Him was given immediately after the fall. It is found in the sentence of punishment which was passed upon the tempter. Gen. iii. 14, 15. A correct understanding of it, however, can be obtained only after we have ascertained who the tempter was. It is, in the first place, unquestionable that a real serpent was engaged in the temptation; so that the opinion of those who maintain that the serpent is only …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament
The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very …
John Bunyan—Grace Abounding to the Chief of Sinners
And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:"  pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character …
St. Augustine—On the Good of Marriage
An Admonition to them who Come to visit the Sick.
They who come to visit ihe sick, must have a special care not to stand dumb and staring in the sick person's face to disquiet him, nor yet to speak idly and ask unprofitable questions, as most do. If they see, therefore, that the sick party is like to die, let them not dissemble, but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Soothe him not with the …
Lewis Bayly—The Practice of Piety
Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." …
Charles Grandison Finney—Systematic Theology
The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by …
Thomas Watson—The Ten Commandments
The Great Slaughters and Sacrilege that were in Jerusalem.
1. Accordingly Simon would not suffer Matthias, by whose means he got possession of the city, to go off without torment. This Matthias was the son of Boethus, and was one of the high priests, one that had been very faithful to the people, and in great esteem with them; he, when the multitude were distressed by the zealots, among whom John was numbered, persuaded the people to admit this Simon to come in to assist them, while he had made no terms with him, nor expected any thing that was evil from …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem
Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places, …
William Beveridge—Private Thoughts Upon a Christian Life
A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety
An Essay on the Scriptural Doctrine of Immortality.
Considering that under the existing conditions of humanity, disease, and decay, and death abound on every side, it is surprising that the word "immortality" obtained a place in systems of philosophy, the authors of which must be supposed to have been unacquainted with divine revelation. It is not surprising that in the absence of such aid the belief of immortality should not have been firmly held, or that by some philosophers it should have been expressly disavowed. Even in the Canonical Scriptures, …
James Challis—An Essay on the Scriptural Doctrine of Immortality
According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity
The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament
The Preacher as an Apostle.
Gentlemen, in the two last lectures we have investigated two of the principal sources--perhaps I might say the two principal sources--of a minister's power--his manhood and his Christianity. These may be called the two natural springs out of which work for men and God proceeds. Out of these it comes as a direct necessity of nature. If anyone is much of a man--if there be in him much fire and force, much energy of conviction--it will be impossible for him to pass through so great an experience as …
James Stalker—The Preacher and His Models
The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian
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