I will therefore that men pray in every place, lifting up pure hands, without anger and contention.

“But what reason is there in going to prayer with hands indeed washed, but the spirit has become fouled?—inasmuch as to our hands themselves spiritual cleansing is necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands.”

“Certainly, the Lord gives the authority for praying in every place, in the words: "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father." And the words of the apostle are legitimate, because the word every does not include places designated for human usage or for unclean or shameful human deeds, but it does take in the regions from the confines of Jerusalem to every place in the world duly appointed, in conformity with the prophecy of sacrifice, that is, consecrated to God, for the celebration of the glorious mystery.”

“"When thou prayest," saith Christ, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly." What then says Paul? "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, "enter into thy closet," and why Christ commands this, if we are to pray in every place? or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, "Let not thy left hand know what thy right hand doeth," it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory. The object of Paul is to distinguish the Christian from the Jewish prayers, therefore observe what he says: "In every place lifting up holy hands," which was not permitted the Jews, for they were not allowed to approach God, to sacrifice and perform their services, elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this he introduces his precept, and freeing them from this necessity, he says in effect, Our ways are not like the Jewish; for as Christ commanded us to pray for all men because He died for all men, and I preach these things for all men, so it is good to "pray everywhere." Henceforth the consideration is not of the place but of the manner of the prayer; "pray everywhere," but "everywhere lift up holy hands." That is the thing required. And what is "holy"? Pure. And what is pure? Not washed with water, but free from covetousness, murder, rapacity, violence, "without wrath and doubting." What means this? Who is angry when he prays? It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with "doubting." What is "without doubting"? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, "whatever ye ask believing ye shall receive." And again, "when ye stand praying forgive, if ye have aught against any one." This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which He is ready to grant, nothing unworthy of the great King, nothing worldly, but all spiritual blessings; if you approach Him "without wrath," having pure hands, "holy hands": hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. "For if ye being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him?" By doubting he means misgiving.”

“He must be quite cognizant, certain and confident of his own innocence who stretches out and extends his hands to God. Hence the apostle says, "I wish then that men pray everywhere, lifting up pure hands." He rightly lifts his hands to God, he pours forth prayers with a good conscience, who can say, "You know, O Lord, how holy, how innocent, how pure from every fraud, injury and plunder are the hands which I lift up to you; how unstained and free from all deceit are the lips with which I pour forth prayers to you so that you may have pity on me." Such a person deserves to be heard quickly and can obtain what he asks even before he has finished his prayer.”

“Whatever the mind has been thinking about before it prays will certainly come to it while it is praying. Therefore, before we begin to pray, we ought to be trying to be the kind of people whom we wish God to find when we pray. The mind is conditioned by its recent state. In prayer, the mind remembers recent acts or thoughts and experiences, sees them dancing before it like ghosts. And this annoys us, or depresses us, or reminds us of past lust or past worry, or makes us (I am ashamed to say) laugh like fools at some absurdity or circumstance, or go over again some recent conversation. Whatever we do not want to creep into our time of prayer, we must try to keep out of the heart when we are not praying. St. Paul's words were, "Pray without ceasing," and "In every place lifting up pure hands without wrath or controversy." To obey this is impossible, unless the mind is purified from sin, is given to virtue as its natural good and is continually nourished by the contemplation of God.”

“Above he said that God wills all to be saved, and he proved this on the part of God, who is one of all, and on the part of Christ, who is one mediator of all; here he proves the same thing on the part of testimony. And first he brings forward other witnesses; second, his own testimony, at the words "in which I am placed." He says therefore: "he gave himself for all." But did it perhaps suddenly come into God's mind, that he who had chosen to save the Jews only should will to save the whole world? Excluding this he says, "the testimony of which was in its own times"; as if to say: this law is not sudden, but attested of old through the Law and through the Prophets. Isaiah 44:8: "You are my witnesses." Acts 10:43: "To this all the prophets bear witness," etc. "It was confirmed," namely by the fulfillment and showing of signs, and by the preaching of the apostles. "In its own times," namely in which it had been predetermined to come to pass. Ecclesiastes 3:1: "All things have their time." Or: the testimony of the apostles was confirmed at determined times. Acts 1:8: "You shall be witnesses to me in Jerusalem, and in all Judea, and Samaria, and even to the end of the earth," etc. Then, when he says "in which I am placed," he sets forth his own testimony. And first he shows his office; second, the use of his office, at the word "truth." He says therefore, "in which," namely in the office of bearing witness, "I am placed," namely by God. John 15:16: "I have placed you that you may go and bring forth fruit, and that your fruit may remain." "I a preacher," because he placed me for this, that I should preach. Mark, last chapter: "Going into the whole world, preach the Gospel to every creature." But in any craft there are two kinds: some working in a ministerial way, and some who arrange concerning others, namely the master-builders; but in the office of the Church, those who arrange are the apostles; and therefore he says "apostle," as it were with authority. 1 Corinthians 9:2: "You are the seal of my apostleship in the Lord." Now the use of the office is to preach the truth, and this is the office of preachers, that they speak the truth. Proverbs 8:7: "My throat shall meditate truth." Ephesians 4:25: "Speak the truth." But there is no teaching which does not have some truth; but a teaching is condemned in this, that it mixes falsity with truth. And therefore he says, "I speak the truth, I do not lie." Proverbs 8:8: "All my words are right." Job 6:30: "You shall not find iniquity in my tongue." And this is the use of the office, namely to preach the truth without lying, which pertains to my office, who am "teacher of the Gentiles." Now a teacher generates knowledge in the soul of the disciple. But knowledge is not of the false; hence one who teaches what is false is not a teacher. But on the contrary, Matthew 23:8: "Do not be called Rabbi." I answer: he does not forbid the ministry of teaching, but the ambition of office. Acts 9:15: "This man is a vessel of election to me, to carry my name," etc. Isaiah 49:6: "I have given you as a light of the Gentiles," etc. And I ought to teach them "in faith and truth," because he ought to teach faith and good morals. And he says "in faith," that is, concerning those things which pertain to the present state, in which we live according to faith, and "in truth" as regards the state of glory. Then, when he says "I will," he descends to the particular ranks of men. And concerning this he does two things: first he admonishes men about prayer, second, women, at the words "likewise also women." He says therefore, "I will," etc. He requires three things from men in praying: first, that prayer be assiduous; second, pure; third, quiet. Assiduous, as at every time and in every place. And he says "I will," because it is good that a man should pray, and I the teacher will that men pray "in every place," not in Jerusalem only, as the Jews, nor on Mount Gerizim, as the Samaritans, John 4:21. In every place a man can pray spiritually and mentally. Zephaniah 2:11: "Men shall worship him from his own place, all the islands of the Gentiles," etc. But how does the Lord reprove the Pharisees standing at the corners, Matthew 6:5? I answer: mental prayer can be done anywhere, but outward signs of prayer ought not to be made in every place, because a man ought not to appear singular in outward things, since on account of this vain glory could be had. But why then are churches made? I answer: not that a place is of necessity to prayer, but for its well-being; because prayer requires solitude and quiet. Likewise pure. Therefore he says "lifting up pure hands." Augustine: what we do outwardly in praying, we do so that our affection may be stirred up inwardly. For genuflections and things of this kind are not in themselves acceptable to God, but because through these, as through signs of humility, a man is inwardly humbled, just as the raising of the hands signifies the raising of the heart. Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in heaven." "Lifting up," etc., that is, praying with devotion of heart. Job 8:5f: "If you rise at dawn to God, and entreat the Almighty, if you walk clean and upright, at once he will awaken to you, and will render the dwelling of your righteousness peaceful." Likewise quiet. Therefore he says "without anger and disputation." And he sets down two things. First, namely, that the mind be without anger, which disquiets the soul toward inflicting harm on one's neighbor, from which the soul of the one praying must be free. Sirach 28:3: "Man keeps anger against man, and seeks healing from God." Likewise a man ought to be free from disputation, which can be understood in two ways. In one way, according to the Gloss, that we should not dispute against God, being incredulous of his words, and murmuring against his ordinance. Romans 9:20: "O man, who are you that you should answer back to God," etc. Likewise against one's neighbor, that we should not break peace with him, which is done through disputation. For peace is necessary to one who prays. Matthew 18:19: "If two of you shall agree on earth, concerning any matter which they shall ask, it shall be done for them by my Father." Then, when he says "likewise also women," he sets women in order, and first as to prayer, second as to teaching, at the words "let women in silence." Likewise, first he shows what is required of a woman praying; second he explains what he had said, at the words "not in braided." Concerning the first it must be known that all things which are required for a man praying are required also for women. And therefore he says "likewise also women," as if to say: let them keep all the things that have been said. But he adds two things, namely adornment and modesty, saying "in adorned attire with modesty," the reason for which is, that it is natural that, just as women are of softer body than men, so also of weaker reason. Now it belongs to reason to order the acts and the effects of each thing. But adornment consists in due order and disposition. Thus in inward comeliness, unless all things be ordered by disposition through reason, they do not have spiritual beauty. And therefore, because women fall short in reason, he requires adornment from them. Likewise modesty concerns a shameful act, and therefore it is praiseworthy in those who are accustomed to fall easily into shameful acts, of which sort are the young and women, and therefore this is praised in them, but not in the old and the perfect. Sirach 26:19: "Grace upon grace is a holy and modest woman." Likewise he requires sobriety; hence there follows "and with sobriety." For because in women reason is weak, and sobriety preserves the power of reason, therefore drunkenness is most especially reproved in women. Hence of old among the Romans wine was not given to them. "Not with braided hair, and gold," etc. He explains what he had said, and first concerning adornment, second concerning modesty, at the words "but what becomes." Concerning the first, first he excludes bodily adornment; second he sets down spiritual adornment, at the words "but what becomes." Concerning the first he says: what I said about adorned attire, I do not mean of the exterior, because "not with braided hair," that is, not with the head or the whole body adorned. But women adorn the head especially, which is natural to woman, as is said 1 Corinthians 11:15. And therefore they have adornments on the head. But on the head there is a twofold covering. One is natural, namely the hair, as is said 1 Corinthians 11:5; the other artificial, and in both they adorn themselves, because they braid their hair. Hence he says "not with braided," that is, curled. Isaiah 3:24: "Instead of curled hair there shall be baldness." Likewise he forbids artificial things, when he says "or with gold, or pearls." 1 Peter 3:3: "Not the outward braiding of hair, or the wearing of gold, or of apparel, or the adornment of garments," etc. Or: "not with braided hair, and gold," that is, not having hair braided with gold, or pearls. But as to the whole body he says "or with costly garment"; for this the apostle condemns here, and Isaiah 3:17. But is this indeed a sin? I answer: it must be said that according to Augustine two things are to be considered in the adornment of women, namely simple adornment and painted adornment. Simple adornment, as in garment, and in gold, and things of this kind, can be done with sin in three ways: namely from a depraved intention, as if they intend the stirring of concupiscence, ostentation, or vain glory. Proverbs 7:10: "Prepared to capture souls." Second, if it be done contrary to the custom of one's homeland, which is done in various ways. For what exceeds the accustomed measure of one's homeland comes from lightness of mind. Third, if it exceeds the condition of one's own state. But if right intention, the custom of one's homeland, and the condition of one's state are preserved, it is not a sin. But concerning the painted kind, it is always a sin. For women are not permitted to be adorned except for the sake of men, and men do not wish to be deceived, so that painted women should appear to them. Let there be, therefore, not such adornment, but such as becomes women "professing godliness." For the exterior works of man are as it were a certain profession of the interior man, just as religious have their habit for this, and clerics likewise. Hence unless the interior agrees with the exterior, it is a pretense. So too concerning other interior works. For inwardly we ought to cultivate godliness, that is, to have the worship of God, but outwardly to promise and to render it through good works, which agree with godliness; and likewise to have inwardly, just as we show outwardly. Or, I say, that they ought to adorn themselves not outwardly, but according to what becomes them "professing," that is, what they ought to profess, godliness through good works. Sirach 19:27: "The attire of the body, and the laughter of the teeth, and the walk of a man declare concerning him."”

“In like manner also,.... Let the women pray likewise; though they are not to lead in prayer, or be the mouth of the church, which would be indecent, yet they are to join with the church in public prayer; see Act 1:14 and in like manner as the men, with purity of heart and hand, without murmuring and impatience towards God, and without wrath and anger towards others, and in faith, without doubting and distrust: and the apostle proceeds to point out what sort of dress he would have them appear in at the time of prayer, and at any part of public worship; and thus the Ethiopic version renders it, "so let the women be clothed in prayer", namely, as follows; that women adorn themselves in modest apparel: the word rendered "apparel" signifies a long robe, which reaches down to the feet; and the word translated "modest" signifies that which is clean, neat, and decent, yea, beautiful and ornamental; and the sense of the apostle is, that he would not have them to come to public worship in rags, and in dirty and filthy garments, but that their bodies should be covered with clean and decent raiment; so the Israelites washed their clothes that they might be ready to meet the Lord at Mount Sinai, Exo 19:14. The Jews always appeared in their best clothes on the sabbath day; this is one of their rules: (n). "for the honour of the sabbath, every man must be clothed, , "with clean or neat apparel" and clothing on the weekday must not be as clothing on the sabbath day; and if a man can make no change, he must let down his talith (or upper garment, his cloak); so that his clothing may not be as the clothing of the weekdays, when that was girt up about him.'' The apostle adds, with shamefacedness and sobriety: these are the two general rules by which dress is to be regulated; it is right and proper, when it is consistent with chastity, when it is not immodest and impudent, and more like the attire of an harlot than of a woman professing godliness; and when it is moderate as well as modest, and suitable to a person's age and station, and is not beyond the circumstances of life in which they are. There is no religion or irreligion in dress, provided pride and luxury are guarded against, and modesty and moderation preserved. Not with broidered hair, or plaited, as in Pe1 3:3; see Gill on Pe1 3:3. The Jews had women on purpose for this business; Mary Magdalene is thought to have her name from hence; See Gill on Mat 27:56. Or gold, or pearls, or costly array: not that the apostle forbids all use or wear of such things by proper persons, whose circumstances would admit of it, and upon proper occasions, and at proper times: certain it is, that earrings and bracelets of gold, and jewels set in silver and gold, and raiment, costly raiment, were sent by Abraham, and given to Rebekah, and wore by her, who was a woman professing godliness so the church in Psa 45:9 though in figurative expressions, yet in allusion to what is literal, and honourable, and commendable, is said to be in gold of Ophir, and her clothing to be of wrought gold, and to be brought to the king in raiment of needlework: but however justifiable such a dress may be at other seasons, the apostle judged it very improper at the time of public prayer, or at the time of public worship; seeing it might swell the heart of the wearer with pride, so as to forget herself and the business she was come about, and draw the eyes of others upon her; and so cause a general inattention. It was a complaint of Chrysostom's many hundreds of years ago, that some who came to public worship, appeared in such a dress, as if they came rather to dance than to pray; such apparel should be avoided: it is said of Pythagoras (o), that he taught the inhabitants of Crotona, the men literature, and the women chastity and modesty; and by his disputations so far prevailed upon the latter, as to lay aside their garments of gold and other ornaments of their dignity, as instruments of luxury; all which they brought into the temple of Juno, and dedicated them to that goddess; declaring, that shamefacedness or chastity, and not garments, are the true ornaments of matrons. (n) Maimon. Hilch. Subbat. c. 30. sect. 3. (o) Justin. ex Trogo. l. 20. c. 4.”

“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 Ti1 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.”

“How beautifully does St. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms.”

“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 (Ti1 2:9-12; Co1 11:14-15; Co1 14:34-35). The emphasis, however, is not on this, but on the precept of praying, resumed from Ti1 2:1. everywhere--Greek, "in every place," namely, of public prayer. Fulfilling Mal 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, Mat 18:20; Joh 4:21, Joh 4:23. lifting up holy hands--The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (Kg1 8:22; Psa 141:2). The Jews washed their hands before prayer (Psa 26:6). Paul figuratively (compare Job 17:9; Jam 4:8) uses language alluding to this custom here: so Isa 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 (Psa 24:3-4). without wrath--putting it away (Mat 5:23-24; Mat 6:15). doubting--rather, "disputing," as the Greek is translated in Phi 2:14. Such things hinder prayer (Luk 9:46; Rom 14:1; Pe1 3:7). BENGEL supports English Version (compare an instance, Kg2 7:2; Mat 14:31; Mar 11:22-24; Jam 1:6).”