1 Timothy

2:1-7

2. Instruction on Prayer, 2:1-15

i] Prayer for all people

This passage serves as an exhortation to congregational prayer, and given the drift of v3-7, the prayer is for salvation. It is part of a larger section where Paul deals with organizational matters in the church. Quinn/Wacker suggest this is the first of a series of exhortations running through to 3:13, but in general terms the rest of the letter may simply be described as "the ordering of Christian life", Barrett. Paul's first exhortation is that during public worship the faithful should pray for all people, including the heads of government, v1-2. By directly including government officials It is possible that Paul is responding to the charge that Christians are anti-social and so the inclusion of prayers for the Emperor and secular authorities may derive from a desire to be politically correct. The explanation for this exhortation to pray for "all kinds of individuals", v3-7, expresses the universal offer of salvation found in Christ and seems to reflect a reaction to exclusivity, a heresy often evident in the Christian church. Finally, in v8, Paul expresses his desire that this prayer for the salvation of all people should be offered with pure intent and free of quarrelling.

parakalw (parakalew) pres. "I urge" - I exhort. Probably nothing stronger than "I ask" is intended, although Mounce opts for the stronger "I urge."

oun "then" - therefore. Usually serving to draw a logical conclusion, but sometimes resumptive, particularly when used with a verb of exhortation, as here. Paul is picking up on his instruction to Timothy in 1:18 concerning his call to ministry, and so on the ground of this instruction "I therefore urge ..."

prowton "first [of all]" - Is it of first importance, or first in time? This exhortation is certainly the first in a list of exhortations, so first in time, but first in importance / "priority", Marshall, is more likely; "above everything else", Mounce.

poieisqai (poiew) pres. pas. inf. "that" - to be made. The infinitive serves to introduce a dependent statement, indirect speech, expressing what Paul is urging; "I urge .... that ........... be made." The subject of the infinitive is obviously the accusative "requests, prayers, intercession and thanksgiving".

dehseiV (iV ewV) "requests" - entreaties, requests. "Direct requests made to God to intercede in some way for his people", Towner.

proseucaV (h) "prayers" - prayers. "A more general word for prayer", Knight III.

enteuxeiV (iV ewV) "intercession" - petitions. "Prayer in its most urgent and individual form", Ellicott, so more like the English "supplications", as opposed to "intercessions" for others.

eucaristiaV (a) "thanksgiving" - thanksgivings. Prayers that express thankfulness to God.

uJper + gen. "for" - on behalf of, for. Possibly going with "thanksgiving", so "giving thanks for all men", but this seems unlikely, so giving the sense "of first importance I urge you to pray for the salvation of all people."

pantwn anqrwpwn "everyone" - all men. "I urge you that ........ be offered on behalf of all mankind", Cassirer.

Paul now specifically identifies rulers as the object of prayer. Yet, why pray for rulers? Paul primarily identifies peacefulness as the object of such prayer, ie. we are to pray that rulers perform their God-given duty to reign with justice on behalf of all citizens and in so doing provide an environment for friendly human coexistence which is according to God's will. This enables believers to "practice Christianity as it ought to be practised", Barrett, ie. "in all reverence to God and all dignity to men", Barclay. Given the following verses, making known the gospel in word (evangelism) and sign (the love of the brotherhood) is surely what is in Paul's mind.

uJper + gen. "for" - on behalf of.

basilewn (euV ewV) "kings" - The sense is quite broad, covering the emperor and his regional representatives.

ontwn (eimi) pres. part. "[all those in authority]" - [all the ones] being [in authority]. The participle is adjectival, limiting "all / all the ones / everyone". Referring to "those in a position of status, and corresponds to those holding various imperial appointments throughout the empire", Towner.

iJna + subj. "that [we may live]" - that [we may lead, conduct]. Probably forming a purpose clause, "in order that", but possibly a dependent statement, indirect speech, expressing the content of the prayer.

hremon adj. "peaceful" - tranquil, peaceful, undisturbed. A rather rare word, but "peaceful" is probably on the mark.

bion (oV) "lives" - "Life" in the sense of physical existence.

en + dat. "in" - in. Here expressing manner, "the manner in which the Christian is to pursue life", Marshall; "with all devotion and propriety", NJB.

eusebeia/ (a) "godliness" - piety. Referring to the spiritual life.

semnothti (hV ou) "holiness" - dignity, gravity, respectability, seriousness. Possibly "moral earnestness, affecting outward demeanor and inward intentions", Kelly, "High standards of morality", Barrett, although it should not be limited to just moral behavior. "With a proper sense of God and of our responsibility to him for what we do with our lives", Phillips.

gar "-" - for. Variant. If intended it would be explanatory; "for this is ...."

touto "this" - Possibly referring to the spiritual and practical life of a Christian, but more likely referring to the prayer for all people, including government leaders and officials; "such prayer is a lovely thing", Barclay.

kalon adj. "good" - If expressing a "moral good" then possibly "a noble thing to do", Johnson.

apodekton adj. "pleases" - acceptable / pleasing. It is possible to translate this word as "pleases", but do God's people ever please him? The Son certainly pleases the Father, but when it comes to believers, the good pleasure of the Godhead is limited to our repentance and our being in Christ. "This is what is right and finds acceptance in the sight of God", Cassirer.

enwpion + gen. "-" - before, in the presence of [God]. "God" is likely to be "God the Father."

tou swthroV (hr hroV) "[our] savior" - the savior [of us]. Such describes God as "the source of salvation, the architect of the salvation plan", Wilson.

o}V "who" - Wilson suggests a causal sense is present. Prayer for all is right and acceptable to God "because he wishes ...."

pantaV "all [men]" - everyone. Again "all kinds of individuals."

swqhnai (swzw) aor. pas. inf. "[who wants all men] to be saved" - who all men wants to be saved. The infinitive is complementary, completing the sense of the verb "wills / wants". This phrase has always been a hotbed of contention between Armenians and Calvinists. Armenians want the "all saved" to be understood in a universal sense, ie. a general offer of salvation to all mankind. Calvinists want the verse understood in the sense of the salvation of "all the elect". It is of course possible that Paul is referring to the salvation of all races and nations, rather than just Judaism. Virtually all the translations and the vast majority of commentators understand "saved" as "saved from sin", yet it is quite possible that it means "made safe", "preserved", cf. Simpson. So, in the context, the prayer that society be protected from chaos, is in accord with the Divine will that all be kept safe, living in peace and stability. But then, what of the phrase "come to a knowledge of the truth"? Clearly the ultimate purpose behind societal stability is that humanity can see clearly the hand of the Divine, both in the created order, human society and especially in the free reign of gospel proclamation. In disorder, violence and famine, there is little opportunity to reach out and know God. At the practical level it is clear that social order makes the transmission of the gospel easy. So, God wills a framework for social order such that the truth of the gospel may be made known.

kai "and" - It is usually taken that the infinitival phrase "to come to a knowledge of the truth" is appositional to "to be saved", in fact, given the equal standing of both phrase it is possible that the "and" here is forming a hendiadys where the two phrases make a single statement. As noted above, these notes do not accept this view.

elqein (ercomai) aor. inf. "to come" - to come. "To come to" as in "accepting the gospel message", Mounce.

eiV "to" - to, into.

epignwsin alhqeiaV "a knowledge of the truth" - The genitive is adjectival, epexegetic, "a knowledge which consists of the truth." Referring to a "coming to know and acknowledge the truth of the gospel .... of the person and work of Christ", Knight III.

Paul seems to quote a creedal statement at this point, v5-6a; "There is one God, and one mediator between God and people, a person, Christ Jesus, who gave himself as a ransom for all", Mounce.

gar "for" - Here explanatory rather than causal, "indeed / to be sure", Marshall.

ei|V ... qeoV "there is one God" - one God. Clearly a rephrasing of the Shema, "the Lord our God is one Lord."

kai "and" - [one] and, also [mediator]. Possibly "there is one who is God, one who is also the mediator between God and man, the man Jesus Christ", Marshall. With this translation Marshall suggests that Paul has established both the divinity and humanity of Christ, along with his role of mediation between mankind and God through the atonement, cf. v6.

mesithV (hV ou) "mediator" - mediator, go-between. A rare word in Hellenistic Gk. referring to a person who facilitates a transaction between two persons, extending to a mediator between warring nations.

qeou kai anqrwpwn "between God and men" - of God and of men. A genitive after certain nouns where the noun "mediator" by nature takes a genitive, cf. Wallace 135.

anqrwpoV (oV) "the man [Christ Jesus]" - Anarthrous = one possessing the nature of a man, therefore "a person."

oJ douV (didwmi) aor. part. "who gave [himself]" - the one having given. The participle is adjectival, attributive, descriptive of "the man Jesus Christ." Obviously referring to Christ's giving of himself as a redemptive sacrifice.

antilutron (on) "a ransom" - a ransom. As of the price paid for the release of a slave. The word is used without a prefix in Matt.20:28, Mk.10:45, and Tit.2:14, but only here in the NT and LXX in this intensive form. Obviously referring to Christ who, as mediator, makes a payment through his sacrifice for the release / freedom of those unable to obtain that release / freedom for themselves. Given that the goal of this payment is release / freedom and that the word is only being used as a metaphor (ie. the payment is not made to someone rather the language is expressive of God's redemption of Israel = his buying Israel back from slavery, Isa.43:1, 44:22f, 48:20, 51:10, 52:9, 53:10, 63:9) it is possible to translate the phrase freely; "he sacrificed himself to win freedom for all mankind", REB.

uJper + gen. "for" - for. "On behalf of all mankind as a whole", Barrett.

pantwn "all" - Is the "all" a universal "all" or a representative "all"? Rabbi Duncan puts it this way, God "saves all who hear the gospel, except those who reject it". Both Calvinists and Armenians could agree with this statement, although the problem remains. It seems likely that Paul only wants to make the point that the gospel is now offered to all humanity, not just the Jews. This truth is displayed in the fact that God is the one and only God for all mankind, and Jesus is the one and only mediator between God and all mankind.

to marturion (on) "the testimony" - the testimony, evidence [in its own times]. The sense of this phrase is somewhat obscure and this is evidenced by the numerous variants which have emerged. It is likely that it serves as an editorial comment by Paul on the creed outlined in v5-6a. Christ's sacrifice achieves an objective end, but also serves as the witness / testimony (that which stands as evidence. Note also the presence of the specifying article) of God's love for his creation, cf. Rom.3:21-30, 5:8.

idioV adj. dat. "in its proper" - in its own. The dative is temporal, "in, within, while, during" "the fitting time", NEB, ie. the appropriate time during which a witness / testimony can be made.

kairoiV (oV) dat. "time" - times. The plural "times" is something of a problem. The phrase, "the fitting/proper times" is repeated in 1Tim.6:15, Tit.1:3, and on both occasion the plural "times" is used. Paul uses the singular in Galatians 6:9, "the appropriate season" = "the right time", but there Paul is referring to the appearing of Jesus as a singular event. So, here the plural may be idiomatic, and so equivalent to the singular, but it seems more likely that Paul has in mind "a period of time, rather than a point of time ..... from Christ's coming onward", Knight III. During such a period of time it is appropriate / fitting / proper for the witness / testimony of Christ's sacrifice to be made known.

eiV o} "and for this purpose" - to which. "To/for which witness / testimony."

egw "I" - Emphatic.

eteqhn (tiqhmi) aor. pas. "was appointed" - was appointed. Theological passive.

khrux (ux uktoV) "a herald" - a preacher, herald. Along with "teacher", "preacher / herald", probably in the sense of one who proclaims the gospel, Paul seems to be defining the function of an apostle; "This and this only has been my appointed work (as an apostle): getting this news (as a herald) to those who have never heard of God and explaining (as a teacher) how it works by simple faith and plain truth", Peterson.

alhqeian legw ou yeudomai "I am telling the truth, I am not lying" - The point of this emphatic statement is somewhat unclear, but it does seem likely that Paul is emphasizing "the universality of the gospel for the Gentiles", Marshall.

en pistei kai alhqeia/ "in the true faith" - in faith and truth. Usually translated as a hendiadys, as NIV, but if taken separately then either Paul teaches truth and the pathway to appropriating this truth is faith, or Paul exercises his apostolic ministry "faithfully and truthfully", Hanson.

eqnwn (oV) "the Gentiles" - Sometimes just meaning "nations", but here likely to be "Gentiles" given "the specific issue being faced by the letter: whether a program of Law observance such as that forwarded by the would-be teachers (1:7) is efficacious and appropriate", Johnson.

It is generally felt that this verse introduces instructions on the by whom and how of public prayer, 2:8-15/3:1a.

oun "-" - therefore. Drawing a logical conclusion from v1-7; "I would therefore wish that whenever you meet for public worship, prayers should be offered ......", Barclay.

boulomai pres. "I want" - I wish. Although usually serving to express a wish, here obviously imperatival, so "I want", even "I command"; "so it is my will that ....", Berkeley.

andraV (hr droV) "men" - This word may take the meaning "man", but also "husband". It is argued that Paul is giving instructions to husbands and wives in this passage, as to how they are to function together in a congregational meeting, cf. 1Cor.14:34f, 1Pet.3:3-6, Tit.2:5. This may be the case, although this argument is often driven by the desire to reduce the overt sexism of the instructions. As with slavery, Paul functions within a strict cultural framework which defines sexual relationships. He is not in the business of reshaping culture, although inevitably Biblical principles, by their very nature, shape culture. The unity of believers in Christ cannot but strike at the heart of sexism. None-the-less, the issue of the authority of a husband over his wife and how that plays out in Christian worship (leading in prayer, preaching) is still a matter of much debate. Anyway, Peterson surely pushes in the right direction with "what I want mostly is for men to pray ..... and I want women to get in there with the men ....."

en panti topw/ "everywhere" - in every place. Clearly "place" means in "a place of prayer" = "a meeting-place", so "in all the churches", Phillips, although Marshall thinks that Paul is still pushing his universal theme so "everywhere" as NIV.

proseucesqai (proseucomai) pres. inf. "to [lift up holy hands in] prayer" - to pray. The infinitive introduces an independent statement, indirect speech, expressing what Paul wants; not the content of the prayer but its manner.

epairontaV (epairw) pres. part. "lift up" - lifting up. The participle is adverbial, modal, expressing the manner in which the prayer is performed. The lifting of hands in prayer is an ancient Jewish practice and is performed while standing. It is usually accepted that Paul's instruction on a person's stance in prayer is cultural and should not to be treated as propositional revelation.

oJsiouV adj. "holy [hands]" - As noted, the lifting of hands is not what is important, rather the focus is on the modifying adjective which calls for "inward purity of intention and devotion", Barrett; "with a pure intention", REB, "with sincerity", Phillips.

dialogismou (oV) "disputing" - discussion. Here with "anger" obviously taking the negative sense, not "doubt", but better "dispute", "argument", REB, or even better, "quarrelsome thoughts", NEB.

1 Timothy Introduction

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