1 Timothy 2:8

I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.

Paul here restricted the offering of public prayers in Christian assemblies to men, as distinguished from women; and this is fully in keeping with the teachings of the New Testament elsewhere, and with the general practice of the church throughout many centuries. The fact that present social attitudes may be opposed to what is taught here cannot possibly be of any permanent importance. In the current era, society has degenerated into a very permissive attitude toward every kind of immorality, violence and crime; and, in such a social climate, there may very well be more and more individuals and even churches that will reject the teachings of the apostles and proceed to do as they please. These studies are not directed to the task of accommodating the rampant unchristian philosophies and behavior encountered on all sides today.

As Lenski said:

In 1 Timothy 2:8, "the men" are in contrast with all who are women (1 Tim. 2:9). This difference is not felt in English; but in the Greek this is plain. The men only, and no women whatever, are to do the praying in the public worship of the congregation.[13]

I desire therefore that men pray ... This is improperly translated, despite the fact that it CAN mean this. "The Greek word is [@boulomai], which in Hellenistic Judaism conveys a note of authoritative command."[14] A better rendition would be, "I demand that the men do the praying everywhere, etc." In this light, it is futile to suggest that Paul's words in this place are merely expressing a preference.

The men ... Not only does this contrast with "women" (1 Timothy 2:9), but it also contrasts with "church officials, elders, ministers, deacons, etc." Although these are not mentioned, it is clear that the right of offering public prayer did not pertain exclusively to ministers, priests or others of any special class. "All male members of the church had an equal right to offer prayer and were expected to use that right."[15]

Lifting up holy hands ... This is not a prescription demanding any posture in prayer, but:

It is merely an allusion to the ancient practice of presenting the uplifted hands in respectful petition to God, as in Nehemiah 8:6; Psalms 141:2 and Lamentations 3:41.[16]

Without wrath and disputing ... Hervey speaks of a number of instances cited by Chrysostom in which angry and vindictive prayers were offered to God against personal enemies with such expressions as "so do to him ... smite him ... recompense him, etc."[17] As Chrysostom said of such prayers, "Do you pray against your brother? Your prayer is not against him, but against yourself."[18] Certainly, all who approach God in prayer should do so with humble and contrite hearts, conscious of such sins and shortcomings as mar every soul in the sight of God.

Every place ... This applies to the universality of Paul's apostolic instructions in this letter. Wherever any church pretends to follow Christ and the teachings of the apostles, these instructions are to be received and honored. Chrysostom pointed out that there is also here a denial that worship is to be confined to any certain place, as in the temple, for example, under Judaism.[19]

[13] Ibid., p. 554.

[14] J. Glenn Gould, op. cit., p. 574.

[15] Alan G. Nute, op. cit., p. 509.

[16] E. M. Zerr, Bible Commentary Vol. VI (Marion, Indiana: Cogdill Foundation, 1954), p. 168.

[17] A. C. Hervey, The Pulpit Commentary, Vol. 21, The Pastorals (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 34.

[18] Ibid.

[19] Ibid.