Exegetical and Hermeneutical Commentary of 1 Timothy 2:2
For kings, and [for] all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
2. in authority ] R.V. in high place. The noun occurs only 1Co 2:1, ‘I came not with excellency of speech,’ but the participle in Rom 13:1, ‘the higher powers.’
Though there is no special reference to Roman emperors, yet as Wordsworth well says, under the circumstances of its writing, this exhortation is ‘an evidence of the courage and divine commission of St Paul.’ It is also a practical reply to the charge, so commonly brought at the time and after, of civil disaffection.
in all godliness and honesty ] ‘Godliness,’ a constant devout realization of God’s presence and greatness. The word occurs ten times in these epistles, and in 2Pe 1:3 ; 2Pe 1:6-7; its opposite in 1Ti 1:9. It is another characteristic word of the Pastoral Epistles. ‘Honesty’ appears to have the same sense as in the Marriage Service, ‘that they may live together in godly love and honesty,’ that is, purity and fidelity to the marriage vow, and therefore well to represent the Greek word which only occurs here and 1Ti 3:4, and Tit 2:7. The idea is that of propriety of conduct, the outward counterpart of godliness. The adjective which occurs 1Ti 3:8; 1Ti 3:11; Tit 2:2 and Php 4:8 is in the last place rendered by A.V. ‘honest,’ by R.V. ‘honourable.’ Joseph in his thought and in his conduct exemplified both; “How can I do this great wickedness and sin against God?” Conybeare’s rendering gravity has been adopted by the commentators and R.V. The Prayer for the Church Militant expressly echoes this verse, ‘that under her we may be godly and quietly governed.’
quiet and peaceable ] Rather, peaceable and quiet; ‘outward peace and inward tranquillity’ Olshausen and Ellicott, who translate ‘quiet and tranquil’: but the distinction is doubtful, and R.V. gives ‘tranquil and quiet.’
life ] ‘Manner of life’ according to the usual distinction between bios and zo. See Trench, N. T. Syn. 27.
Fuente: The Cambridge Bible for Schools and Colleges
For kings – On the respect due to rulers, see the notes on Rom 13:1-7. The meaning here is, that while all people should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, that so much depends on their character and plans; that the security of life, liberty, and property, depends so much on them. God has power to influence their hearts, and to incline them to what is just and equal; and hence we should pray that a divine influence may descend upon them. The salvation of a king is of itself of no more importance than that of a peasant or a slave; but the welfare of thousands may depend on him, and hence he should be made the special subject of prayer.
All that are in authority – Margin, or, eminent place. This does not necessarily mean those who hold office, but refers to any of elevated rank. The happiness of all who are under their control depends greatly on them, and hence we should pray for them that they may be converted people, and inclined to do that which is right.
That we may lead a quiet and peaceable life – That their hearts may be so inclined to what is right that they may protect us in the enjoyment of religion, and that we may not be opposed or harassed by persecution. This does not mean that their protection would dispose us to lead quiet and peaceful lives, but that under their protection we may be saved from oppression on account of our religion. Christians are disposed of themselves to be peaceful and orderly; they ask of their rulers only that they may not be harassed in the enjoyment of their rights.
In all godliness and honesty – In the practice of all our duties toward God, and of all the duties which we owe to people. The word godliness here denotes piety – or the duty which we owe to God; the word honesty refers to our duties to our fellow-men. The Christian asks from civil rulers such protection that; he maybe enabled quietly to perform both these classes of duties.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. For kings] As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum. “We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors.”
Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt. Apol., cap. 30. “We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires.”
So Origen: . Cont. Cels., lib. viii. “We pray for kings and rulers, that with their royal authority they may be found possessing a wise and prudent mind.” Indeed they prayed even for those by whom they were persecuted. If the state be not in safety, the individual cannot be secure; self-preservation, therefore, should lead men to pray for the government under which they live. Rebellions and insurrections seldom terminate even in political good; and even where the government is radically bad, revolutions themselves are most precarious and hazardous. They who wish such commotions would not be quiet under the most mild and benevolent government.
That we may lead a quiet and peaceable life] We thus pray for the government that the public peace may be preserved. Good rulers have power to do much good; we pray that their authority may be ever preserved and well directed. Bad rulers have power to do much evil; we pray that they may be prevented from thus using their power. So that, whether the rulers be good or bad, prayer for them is the positive duty of all Christians; and the answer to their prayers, in either ease, will be the means of their being enabled to lead a quiet and peaceable life in all godliness and honesty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For kings, and for all that are in authority: the kings of the earth at that time were all heathens, and enemies to the Christian religion, so (generally) were those who were in a subordinate authority to them, yet the apostle commands that prayers should be made in the Christian congregations for them. What the matter of their petitions was to be is not expressed, but doubtless not to be limited by the next words, for that were not to have prayed for them but for themselves. Prayers for magistrates ought to be directed by their circumstances. If magistrates were idolaters and persecutors, they were to pray for their conversion, and the change of their hearts. However, they were to pray for their life and health so far forth as might be for Gods glory, and for Gods guidance of them in the administration of their government, and their success in their lawful counsels and undertakings, &c. The latter words,
that we may lead a quiet and peaceable life in all godliness and honesty, contain the reason why prayers should be made for governors, and the good effect of them. For it is for this end that the supreme Lord hath ordained the office and dignity of kings and governors, that, being armed with authority and power, they may perserve public order and peace, by punishing evil-doers, and protecting and encouraging those that do well. Thus, under the Old Testament, the Jews were commanded to pray for the peace of the nation or city whither they should be carried captives, for in their peace they should have peace, Jer 29:7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. For kingsan effectualconfutation of the adversaries who accused the Christians ofdisaffection to the ruling powers (Act 17:7;Rom 13:1-7).
all . . . inauthorityliterally, “in eminence”; in stations ofeminence. The “quiet” of Christians was often moredependent on subordinate rulers, than on the supreme king; hence,”all . . . in authority” are to be prayed for.
that we may leadthatwe may be blessed with such good government as to lead . . . ; orrather, as Greek, “to pass” or “spend.”The prayers of Christians for the government bring down from heavenpeace and order in a state.
quietnot troubled fromwithout.
peaceable“tranquil”;not troubled from within [OLSHAUSEN].”He is peaceable (Greek) who makes no disturbance;he is quiet (Greek) who is himself free fromdisturbance” [TITTMANN].
in all godliness“inall (possible . . . requisite) piety” [ALFORD].A distinct Greek word, 1Ti2:10, expresses “godliness.”
honestyGreek,“gravity” (Tit 2:2;Tit 2:7), “decorum,” orpropriety of conduct. As “piety” is in relation to God,“gravity” is propriety of behavior among men. In the OldTestament the Jews were commanded to pray for their heathen rulers(Ezr 6:10; Jer 29:7).The Jews, by Augustus’ order, offered a lamb daily for the Romanemperor, till near the destruction of Jerusalem. The Jewish Zealots,instigated by Eleazar, caused this custom to cease [JOSEPHUS,Wars of the Jews, 2.17], whence the war originated, accordingto JOSEPHUS.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For kings, and for all that are in authority,…. For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-governors, or inferior magistrates, as procurators or governors of provinces, and proconsuls, and the like; all that were in high places, and acted under the authority of those that were supreme; these are particularly mentioned, the then governors, whether supreme or subordinate, who were avowed enemies, and violent persecutors of the saints; and it might be a scruple with some of them, whether they should pray for them, and therefore the apostle enjoins it; and this in opposition to the notions and practices of the Jews, who used to curse the Heathens, and pray for none but for themselves, and those of their own nation:
that we may lead a quiet and peaceable life, in all godliness and honesty; which does not merely design the end of civil government by kings and magistrates, which is to preserve the peace and quiet of the commonwealth; to protect the persons and properties of men, that they may possess their own undisturbed; and to secure to them their civil and religious rights and liberties, that they may have the free use and exercise of religion, signified by “all godliness”; and to encourage morality and virtue, expressed by “honesty”; and so is an argument for prayer, taken from the advantage of civil government: nor does this clause only point out the duty of saints to live peaceably under the government they are, and not disturb it; to mind only their religious exercises among themselves, and behave honestly and morally among men, as they generally speaking are, the quiet in the land; but also expresses the thing to be prayed for; and the sense is, that since the hearts of kings are in the hands of the Lord, and he can turn them as he pleases, prayer should be made to him for them, that he would either convert them, and bring them to the knowledge of the truth, they now persecuted; or at least so dispose their hearts and minds, that they might stop the persecution, and so saints might live peaceably under them, enjoy their religious liberty, and be encouraged in their moral conversation. The Arabic version renders it, “that they may be preserved”: that is, kings, and all in authority. It is a saying of R. Hananiah, or Ananias, the sagan of the priests s,
“pray for the peace or safety of the kingdom (one of their commentators on it adds t, even of the nations of the world, which is remarkable, and agrees with the exhortation of the apostle); for if there was no fear of that, men would devour one another alive.”
s Pirke Abot, c. 3. sect. 2. t Bartenora in Pirke Abot, c. 3. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
For kings ( ). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting.
And all them that are in high place ( ). H is old word (from and this from and ), but in N.T. only here and 1Co 2:1.
That we may lead ( ). Purpose clause with present active subjunctive of , an old and common verb, but in N.T. only here and Tit 3:3.
Tranquil (). Late adjective from the old adverb (stilly, quietly). Here only in N.T.
Quiet (). Old adjective, once in LXX (Isa 66:2), in N.T. only here and 1Pe 3:4.
Life (). Old word for course of life (not ). So Lu 8:14.
Gravity (). Old word from (Php 4:8), in N.T. only here, 1Tim 3:4; Titus 2:7.
Fuente: Robertson’s Word Pictures in the New Testament
Kings [] . In Paul only 2Co 11:32.
That are in authority [ ] . Uperoch authority only here and 1Co 2:1. Several times in LXX Originally, projection, prominence : metaphorically, preeminence, superiority. In Byzantine Greek, a little like our Excellency. This very phrase is found in an inscription of the early Roman period, after 133 B. 100, at Pergamum. Paul has the phrase ejx ousiai uJperecousai higher powers, Rom 13:1; and oiJ uJperecontev those in high places is found Wisd. 6 5.
We may lead [] . Past o. Comp. Tit 3:3.
Quiet and peaceable [ ] . Hremov, N. T. o. In class. Only the adverb hjrema quietly. Hsuciov tranquil, o P. Only here and 1Pe 3:4. In LXX once, Isa 66:2. Hremov denotes quiet arising fro the absence of outward disturbance : hJouciov tranquillity arising from within. Thus, ajnhr hJsuciov is the composed, discreet, self – contained man, who keeps himself from rash doing : hremov ajnhr is he who is withdrawn from outward disturbances. Hence, hremov here may imply keeping aloof from political agitation’s and freedom from persecutions.
Honesty [] . Better, gravity. Honesty, according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department, decency, decorum. So Shakespeare : “He is of a noble strain, of approved valor and confirmed honesty” (Much Ado, 21). This noun and the kindred adjective semnov only in the Pastorals, except Phi 4:8. The adjective signifies reverend or venerable; exhibiting a dignity which arises from moral elevation, and thus invites reverence. In LXX it is used to characterize the name of God (2 Macc. 6 28); the words of wisdom (Pro 8:6); the words of the pure (Proverbs 15. 26). Godliness [] see on 1Pe 1:3, and sound doctrine, 1Ti 1:10. o P. Mostly in the Pastorals.
Fuente: Vincent’s Word Studies in the New Testament
1) “For kings, and for all that are in authority” (huper basileon kai panton ton huperoche onton) All publicly elected and appointed civil rulers are to be objects of each Christian and the church’s prayers. Rom 13:1; 1Pe 2:13-17; Num 15:18-19; Exo 32:11-14; 2Ch 30:18-20.
2) “That they may lead a quiet and peaceable life” (hina eremon kai eseuchion bion diagomen) “in order that a tranquil and quiet life we may lead;” both inward and outward tranquillity or peace are goals and objectives as one passes through this life. These may be had through prayers, not for self alone, but for inclusive intercession for all men, Tit 3:1-3.
3) “In all godliness and honesty,” (en pase eusebia kai semnoteti) “In all piety and gravity (or symphony),” with as much earnestness and sincerity as is possible, reflected in a life of honesty that compels genuine respect, Tit 2:7.
“PRAY ONE FOR ANOTHER”
I cannot tell why there should come to me A thought of someone miles and miles away, In swift insistence on the memory, Unless a need there be that I should pray.
Too hurried oft are we to spare the thought For days together, of some friends away; Perhaps God does it for us, and we ought To read His signal as a call to pray. Perhaps, just then, my friend has fiercer fight, And more appalling weaknesses, and decay Of courage, darkness, some lost sense of right And so, in case he needs my prayer, I pray.
Friend, do the same for me. If I intrude Unasked upon you, on some crowded day, Give me a moment’s prayer as interlude; Be very sure I need it, therefore pray.
-Marianne Farninghary
Fuente: Garner-Howes Baptist Commentary
2 For kings He expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God’s ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preservation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites,
“
Pray for the peace of Babylon, for in their peace ye shall have peace.” (Jer 29:7.)
The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God.
That we may lead a peaceful and quiet life By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.
With all godliness and decency The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.
If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. (32) Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.
To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.
On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Psa 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isa 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.
(32) “ Ne plus ne moins que la terre est destinee a produire ce qui est propre pour nostre nourriture.” — “Neither more nor less than the earth is appointed to produce what is adapted to our nourishment.”
Fuente: Calvin’s Complete Commentary
(2) For kings, and for all that are in authority.Without any special reference to the Roman emperors, the expression simply directs that prayer should be offered in all Christian congregations for the supreme authorities of the Roman empire, and especially of that particular province in which the church, where the prayer was offered, happened to be situate. Josephus especially mentions how a refusal on the part of the Jews to pray for Roman magistrates led to the great war with the empire which ended in their destruction as a separate nation.
A well-known passage in the Apology of Tertullian, written about a century and a quarter after St. Paul sent his first letter to Timothy, shows how well and carefully this charge of the great teacher, written to the Church in Ephesus, was kept in distant Carthage:We Christians. . . . do intercede for all the emperors that their lives may be prolonged, their government be secured to them, that their families may be preserved in safety, their senates faithful to them, their armies brave, their people honest, and that the whole empire may be at peace, and for whatever other things are desired by the people or the Csar.
Early in the second century, Polycarp of Smyrna bears similar testimony to this practice in the early Church of praying publicly for their heathen rulers:Pray for all the saints; pray, too, for all kings and powers and rulers, and for your persecutors, and those that hate you, and for your cruel enemies.
That we may lead a quiet and peaceable life.What now is the special object of this prayer for those in high authority and power? First, that through their wise rule the Christians might enjoy peace; and, second, that the temper of the people who prayed thus for the ruling powers might be so affected the constant repetition of such prayers: that all thoughts of revolt and resistance would be gradually stamped out.
St. Paul knew whom he was addressing. The Christian congregations of his age were largely made up of Jews. An intense longing to throw off the yoke of Rome pervaded the whole nation. The terrible events of the year 70 (only four or five years at most from the time of writing this Epistle) show how deep-seated was their hatred of the stranger. No Christian, however, was implicated in that fatal rebellion; so thoroughly had the teaching of St. Paul and his fellow Apostles done its work among the Jewish followers of the Crucified.
In all godliness and honesty.The word rendered honesty is better translated gravity, or decorum. These words are only used by St. Paul in his Pastoral Epistles, where godliness occurs nine times, and gravity three times. The sphere, so to speak, in which St. Pauls ideal Christian must walk during his quiet, unobtrusive pilgrimage, was reverence and decorum.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. For kings Specially the most important of men on earth, whose wellbeing and welldoing have most effect on the wellbeing and welldoing of all other men. Kings is here simply the representative term, suggested by the habits of the age, for any other governmental ruling persons or person, as queen, president, stadtholder, or senate.
All in authority Official agencies, the whole officiary, under the supreme.
That Such public intercession for rulers does not terminate in the wellbeing of the persons. It takes place in order that the quietude necessary to the wellbeing, temporal and eternal, of the community, may be preserved. See notes on Rom 13:1-7. Quietude, godliness, and honesty, that is, orderly deportment, were the results sought in prayer.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ti 2:2 . ] are not merely the Roman emperors, the apostle using the plural because of the emperor’s colleagues (Baur); the word is to be taken, in a more general sense, as denoting the highest authorities in the state.
] not only denoting the governors in the provinces, but all who hold the office of magistrate anywhere. The expression is synonymous with in Rom 13:1 ; comp. Mal 3:11Mal 3:11 : . Josephus calls the magistrates simply ( Antiq. vi. 4. 3). In the old liturgies we find, in express accordance with this passage, the , . The purpose for which intercession is specially to be made for all men in authority is given in the words that follow: , which, as de Wette rightly remarks, denotes the objective and not the subjective purpose. Paul does not mean here to direct attention to the value which intercession has for our own inner life, and by means of this for outward peace, as Heydenreich (“Christians are to pray also for heathen rulers, that by this prayer they may keep alive within themselves the quiet submissive spirit of citizens”), Matthies (“animated with loving thoughts towards the representatives of the government, they are to be blameless in their walk, and to strive after the undisturbed enjoyment of outward peace”), and others think; but the apostle is speaking of the still, quiet life as a blessing which the church obtains by prayer to God for the rulers. [84] The prayer is directed, as Wiesinger rightly remarks, not for the conversion of the heathen rulers, but for the divine blessing necessary to them in the discharge of their office (Rom 13:14 ).
The adj. occurs only here [85] in the N. T., and only here and in 1Pe 3:4 (synonymous with ). The expression also occurs only here; in Tit 3:3 , is used without .
No exact distinction can be established between and . Olshausen (in Wiesinger) says, without reason, that the former means: “not disquieted from without;” the latter, “from within.” denotes, in classic Greek at any rate, “still, tranquil existence;” but ( ) has the same meaning, and also denotes that there is no disturbance from without. The collocation of the two words serves to give more force to the thought; a . . . is a life led without disturbance from without, with no excitement of fear, etc.
] “spend life, more than ” (Wiesinger); the same expression is often found in classical writers.
] Not on this, but on . . is the chief emphasis of the sentence laid (Plitt); the words only add a more precise definition. , a word foreign to the other Pauline Epistles, and (with , , ) occurring only in the Pastoral Epistles, in Acts, and in 2 Pet., denotes the godliness of the heart; , also peculiar to the Pastoral Epistles ( , only here and in Phi 4:8 ), denotes the becoming conduct of the Christian in all the relations of life. Hofmann is arbitrary in separating this addition from what immediately precedes, and joining it with . . ., as “denoting the manner in which the prayer commended is to be made.”
[84] Hofmann maintains, without grounds, that . . . does not give the purpose of the prayer for all men and for rulers, but “the purpose for which rulers exist” (!).
[85] Nor is the positive used in the Greek classics. As yet it has been found only in the Inscript. Olbiopol. n. 2059, v. 24, by Lobeck; see Winer, p. 68 [E. T. p. 82]; Buttmann, p. 24. The substantives and are frequently found together in the classics; e.g. Demosth. de Contributione , 8; Bekk. s. Dorville, On Chariton . p. 411.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
Ver. 2. For kings, &c. ] Though persecutors, if they have not yet sinned against the Holy Ghost, as Julian had. Voluit scilicet Christus etiam aliquando Reginam in caelum vehere, saith Luther of Elizabeth, Queen of Denmark, who lived and died in the truth of the gospel. God hath his, even among great ones too.
A quiet and peaceable life ] Quiet, from inbred tumults and commotions; and peaceable, from foreign invasions and incursions of the enemy. See Jer 29:7 .
In all godliness and honesty ] And not come to eat the bread of our souls with the peril of our lives, as they do in various places of this land at this day. Det meliora Deus. He will do it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1Ti 2:2 . : Prayer for all men must be given intensity and directness by analysis into prayer for each and every sort and condition of men. St. Paul begins such an analytical enumeration with kings and all that are in high place ; but he does not proceed with it. This 1Ti 2:2 is in fact an explanatory parenthesis, exemplifying how the prayer “for all men” is to begin. The plural kings has occasioned some difficulty; since in St. Paul’s time, Timothy and the Ephesian Church were concerned with one king only, the Emperor. Consequently those who deny the Pauline authorship of the Pastorals suppose that the writer here betrays his consciousness of the associated emperors under the Antonines. But, in the first place, he would have written : and again, the sentiment was intended as a perfectly general one, applicable to all lands. St. Paul knew of kingdoms outside the Roman empire to which, no doubt, he was sure the Gospel would spread; and even within the Roman empire there were honorary whose characters could seriously affect those about them. The plural is similarly used in Mat 10:18 and parallels.
On the duty of prayer for kings see Jer 29:7 , Ezr 6:10 , Bar 1:11 , 1Ma 7:33 , Rom 13:1 , Tit 3:1 , 1Pe 2:13 .
Such prayer was a prominent feature in the Christian liturgy from the earliest times to which we can trace it ( e.g. , Clem. Rom. ad Cor . i. 61). It is specially noted in the Apologies as a proof of the loyalty of Christians to the Government, e.g. , Justin Martyr, Apol . i. 17; Tert. Apol . 30, 31, 39; Athenagoras, Legatio , p. 39. Origen, Cont. Cels . viii. 12.
: in high place (R.V.). The noun occurs in an abstract sense, , 1Co 2:1 ; but the verb is found in this association: Rom 13:1 , ; 1Pe 2:13 , . The actual phrase is found in an inscription at Pergamum “after 133 B.C.” (Deissmann, Bible Studies , trans. p. 255).
: This expresses not the reason why prayer was to be made for kings, but the purport of the prayer itself. Cf. Tert. Apol . 39, “Oramus etiam pro imperatoribus, pro ministeriis eorum ac potestatibus, pro statu seculi, pro rerum quiete”. So Clem. Rom. ad Cor . i. 60, [ ] , and esp. 61. Von Soden connects , . . . with .
and , tranquil and quiet (R.V.), perhaps refer to inward and outward peace respectively. See Bengel, on 1Pe 3:4 . also has an external reference where it occurs in N.T., Act 22:2 , 2Th 3:12 , 1Ti 2:11-12 . is found in a papyrus of ii. A.D. cited by Moulton and Milligan, Expositor , vii., vii. 471.
is used in the sense of passing one’s life , absolutely, without expressed, in Tit 3:3 .
. : with as much piety and earnestness or seriousness as is possible . This clause, as Chrys. points out, qualifies the prayer for a tranquil and quiet life. and , piety and seriousness , belong to the vocabulary of the Pastoral Epistles, though . occurs elsewhere; see reff. In the Pastorals is almost a technical term for the Christian religion as expressed in daily life . It is used with a more general application, religious conduct , in 1Ti 6:11 and in 2 Peter. It and its cognates were “familiar terms in the religious language of the Imperial period” (Deissmann, Bible Studies , trans. p. 364). is rather gravitas , as Vulg. renders it in Tit 2:7 , than castitas (Vulg. here and 1Ti 3:4 ) just as is a wider term than pudicus as Vulg. always renders it (Phi 4:8 ; 1Ti 3:8 ; 1Ti 3:11 ; Tit 2:2 ). The A.V. honesty is an older English equivalent for seemliness . and connote gravity which compels genuine respect.
Fuente: The Expositors Greek Testament by Robertson
in. App-104.
authority. Greek. huperoche. See 1Co 2:1.
that = in
order that. Greek. hina.
lead. Greek. diago, Only here and Tit 3:3.
quiet. Gt. eremos. Only here.
peaceable. Greek. hesuchios. Only here and 1Pe 3:4.
life. App-170.
godliness. Greek. eusebeia. See Act 3:13.
honesty = gravity. Greek. semnotes. Only here, 1Ti 3:4, and Tit 2:7. Compare 1Ti 3:8.
Fuente: Companion Bible Notes, Appendices and Graphics
1Ti 2:2. , for kings) on whom other men depend, [and who frequently enjoy less opportunity of arriving at the knowledge of saving truth.-V. g.]-, all) Often the humblest magistrates, even in villages, do much harm, or else are of much benefit.- , in eminent stations, authority) as for instance the counsellors of kings, or, where there is no king, other magistrates.-, that) The reason, why we must pray for kings.-, quiet) free, aliens being removed out of the country. Chrysostom, for example, applies to the Holy of Holies in the temple; and the word agrees with , lonely, by Metathesis.-, peaceable) free; those who are aliens, if allowed to reside, at least giving us no disturbance.-, in godliness) piety towards God. The word is frequently used in the epistles to Timothy and Titus. [Luke uses the same word in the Acts, and Peter in his second epistle. It may be mentioned among the vile rabble of a most perverse world as a remarkable stratagem, contrary to the kingdom of God and advantageous to the aims of Satan, that piety, in name at least never hitherto lightly esteemed, has at length been converted into a term of reproach, Pietist, by an anonymous person of the worst character, whose death, as we are informed, was shocking. Nor even does the termination itself involve anything bad in itself, as it corresponds to the words, Statist, Copyist, Linguist. But if the intention is to distinguish by a peculiar name fanatics and men assuming the appearance of holiness (in which case it ought to be made certain, that a blow is not dealt at those really innocent), why, pray, is piety hereby virtually punished? A serious matter is at stake. Experience cries out in witness of the fact; in conversations and social meetings, when a man, having said not as much as a word for the cause of religion, has conducted himself somewhat more modestly, he is easily assailed by this title, of which not even the pronunciation is in some instances well known to the common people. It can scarcely be told, what a number of sparks of piety have been quenched by the use of the scoffing term, pietist. GOD will execute judgment for all this, Jude, 1Ti 2:15.-V. g.]-, [honesty] propriety) on the part of men towards one another.
Fuente: Gnomon of the New Testament
1Ti 2:2
for kings and all that are in high place;-For kings as the supreme rulers of the country and for all them that are under the kings.
that we may lead a tranquil and quiet life in all godliness and gravity.-The end of the prayer was not that the kings and governments of the earth might be built up and strengthened, but that these rulers might so conduct affairs that the people of God might lead a quiet and peaceable life, living a godly and earnest life in all things; that no hindrance might be thrown in the way of Christians living a godly and earnest life in all things, discharging all obligations to God and practicing honesty toward all men. Similar instruction was given to the Jews who were carried away into captivity. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace. (Jer 29:7.) This was concerning the wicked city of Babylon, which had carried them captive, and which was doomed to destruction for their sins; yet for the sake of their own peace, they were exhorted to seek the peace of the city. This prayer for its peace does not involve support, active participation in its affairs, or even approval of its course. This Epistle was written during the reign of the most wicked of the Roman rulers. It involves no question of approval of them or of the course they may pursue. No matter what the government, this prayer is proper.
Fuente: Old and New Testaments Restoration Commentary
kings: Ezr 6:10, Neh 1:11, Psa 20:1-4, Psa 72:1, Jer 29:7
for all: Rom 13:1-7, 1Pe 2:13
authority: or, eminent place
that: Gen 49:14, Gen 49:15, 2Sa 20:19, Pro 24:21, Ecc 3:12, Ecc 3:13, Ecc 8:2-5, Rom 12:18, 1Th 4:11, Heb 12:14
all godliness: Luk 1:6, Luk 2:25, Act 10:22, Act 24:16, Phi 4:8, Tit 2:10-14, 1Pe 2:9-13, 2Pe 1:3-7
Reciprocal: Jos 1:17 – only the Lord 1Sa 10:25 – General 2Sa 24:23 – The Lord 2Co 13:7 – honest 2Th 3:12 – that with 2Ti 3:12 – live Tit 3:1 – to be subject 1Pe 2:12 – honest 1Pe 3:4 – quiet 2Pe 1:6 – godliness
Fuente: The Treasury of Scripture Knowledge
1Ti 2:2. In this verse the apostle specializes on the ones for whom Christians should pray, namely, for those who are in positions of authority, and whose rule may have some effect on the liberties to be enjoyed by the citizens. The object of such prayers is that Christians be undisturbed in their desire to lead a godly life. We know Paul did not expect these prayers to affect the rulers directly, for they would not hear them. The only conclusion possible is that if the prayers are scriptural, then God will take some hand (in His own divine way) to see that the rulers govern aright as to our liberties. If that is not the intention, then He would certainly not require the disciples to pray for the rulers. This is not a new doctrine, for Nebuchadnezzar had to eat grass seven years to be convinced “that the most High ruleth in the kingdoms of men” ( Dan 4:25). It may be replied that it was in Old Testament times that this was said. Well, we will come to the New Testament, to Rom 13:1-4, where the temporal ruler is declared to be “the minister of God,” and we can see how the subject is treated, and that God has never repealed what he told the king of Babylon.
Fuente: Combined Bible Commentary
1Ti 2:2. For kings. The word was generic, but it at least included the Roman Emperor, besides those to whom, as e.g. to Agrippa, the kingly title was conceded. Probably in consequence of the counsels thus given, or of the unwritten tradition which it embodied, prayers of the kind spoken of are found (as now in the Prayer of the Church Militant in the English Communion Office) in all ancient liturgies.
All in authority. With, we may believe, a special inward application to such proconsuls as Sergius Paulus and Gallio, such officers as the Asiarchs and town-clerk of Ephesus, the chiliarch Lysias, and the centurion Julius.
A quiet and peaceable life. The words are significant as pointing to the early date of the Epistle. As yet, persecution had been from below, not from above, tumultuous violence rather than a system of legal repression. To pray for the Emperor was the way to quiet and safety. That prayer would have still been a duty, but it would hardly have been thus commended after the persecutions of Nero or Domitian.
Lead. Better pass, as implying continuance through the whole period.
Godliness and honesty. The LXX. use of the first of these words, , shows that it was received as equivalent to the fear of the Lord, in Pro 1:7. Godliness and piety are both fair representatives of its meaning, the former being that uniformly adopted by the Authorised Version. Honesty in the older sense of the word is that which is honourable, becoming, dignified, or grave. The connexion of the two words reminds us of the vir pietate gravis of Virgil (n. i. 151).
Fuente: A Popular Commentary on the New Testament
1Ti 2:2-4. For kings Especially; and for all that are in authority That is, for the ministers and counsellors of kings, and for the inferior magistrates, by whatever name they may be called, seeing even the lowest country magistrates frequently do much good or much harm. In the early times the Jews prayed for the heathen princes, who held them in captivity, (Ezr 6:10; Bar 1:10-11,) being directed by God so to do, Jer 29:7. But afterward becoming more bigoted, they would not pray for any heathen ruler whatever. Nay, the zealots among them held that no obedience was due from the people of God to idolatrous princes, and often raised seditions in the heathen countries, as well as in Judea, against the heathen magistrates. This malevolent disposition some of the Jewish converts brought with them into the Christian Church. The apostle, therefore, agreeably to the true spirit of the gospel, commanded the brethren at Ephesus to pray, both in public and private, for all men, whatever their nation, their religion, or their character might be, and especially for kings. That we may lead a quiet and peaceable life God supports the power of magistracy for the sake of his own people, when, in the present state of men, it could not otherwise be kept up in any nation whatever. And we should pray that our rulers may exercise their power in such a wise and equitable manner, that, under the protection of their government, we may live in peace with our neighbours, and undisturbed by foreign enemies. In all godliness In the genuine fear, love, worship, and service of God; and honesty A comprehensive word, taking in the whole duty we owe to our neighbour. In the first age, when the disciples of Christ were liable to be persecuted for their religion by their heathen neighbours, it was highly necessary, by praying for kings and all in authority, to make the heathen rulers sensible that they were good subjects. For thus they might expect to be less the object of their hatred. For this That we should pray for them and all men; is good and acceptable in the sight of God our Saviour Who has actually saved us, and is willing to save all. For the disciples of Christ thus to pray for all men, especially for their heathen enemies and persecutors, was of excellent use to make the latter sensible how good, how patient, and how benevolent the disciples of Jesus were, and that their religion led them to no seditious practices. Indeed, as Macknight observes, this display of the Christian character was then peculiarly necessary, in that the heathen were apt to confound the Christians with the Jews, and to impute to them the odious spirit and wicked practices of the Jews, who, confining their benevolence to those of their own religion, cherished a most rancorous hatred of all the rest of mankind. Who will have all men Not a part only, much less the smallest part; to be saved Eternally. This is treated of 1Ti 2:5-6. And In order thereto; to come (They are not compelled;) to the knowledge of the truth Which brings salvation. This is treated of 1Ti 2:6-7; to which knowledge they would be most likely to come, if they should see the professors of it behaving in the manner now recommended, and avoiding all occasions either of public or private offence.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ti 2:2 b “that we may lead a quiet and peaceable life in all godliness and honesty.”
How does this relate to us today?
Pray for kings, even Clinton, and even Yeltsen? Some would say, “Why should I pray for them?”
Paul was asking the church at Ephesus to pray for Nero. Nero was one of the prime movers in the great persecutions of Christians in the early days of the church. He even dipped them in oil and burned them to light his huge parties.
Now if the early Christians were to pray for Nero and those following him, we ought to be able to pray for leaders of our own time – none I know of are this bad – though I specify at this time.
It should be noted also that thanks is involved!
Theophilus of Antioch (second-century) said “I will rather honor the king [than your gods], not, indeed, worshiping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him….Honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God.” Theophilus to Autolycus, I.xi; the Ante-Nicene Fathers [reprint; Grand Rapids: Eerdmans, 1971, 2:92.
MacArthur quotes Tertullian (a third-century theologian): “Without ceasing, for all our emperors we offer prayer. We pray for life prolonged; for security to the empire; for protection to the imperial house; for brave armies, a faithful senate, a virtuous people, the world at rest, whatever, as man or Caesar, an emperor would wish. These things I cannot ask from any but the god from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone….” THE MACARTHUR NEW TESTAMENT COMMENTARY I TIMOTHY; John MacArthur; Moody Press; Chicago; 1995; p 64.
Paul wanted the German Christians to pray for Hitler. Indeed, he wanted all Christians to pray for Hitler. He wants us to pray for the most evil people on earth as well!
Food for thought:
What would have happened with Hitler had Christians been praying?
With Nixon had Christians been praying?
With Clinton had Christians been praying?
Now mark my words – be sure to get this right – We are told to pray for them not prey upon them.
“all in authority” – this even gets down to people like your employer and the state and local police department. PRAY FOR THOSE CLOWNS THAT WANT YOU TO DRIVE THE SPEED LIMIT!
Why? “…that we may lead a quiet and peaceable life in all godliness and honesty.”
This is the result Paul expected.
Is it possible that the trouble Christians have in so many countries around the world with their government is caused because they as a whole have failed in this part of their prayer life? It seems very possible, for God tells us to do it that we may be at peace!
This may well be the reason for growing unrest in America. We should be praying more for our leaders, more for heads of networks, heads of publishing houses for ALL men.
I recently read an article detailing the evolution of a Bible software company. It has gone from company to company and most of the companies after the first transition were unregenerate corporations. The interesting part is that the heads of these conglomerates have retained a Christian to head the Bible software entity. We might well pray that this continues so that the Word is not corrupted by power and greed. Actually I think it may be too late on the greed part – the program sells for ninety-nine dollars for the cheapest version and almost 300 for the high-end version.
We should pray for Christian publishers – only a handful are privately owned. Most are part of large secular corporations.
We might pray that more Christians get into the political arena. I don’t encourage ministers to do so because they have a calling to their work, but other believers should consider the possibilities. God can use believers in government.
Praying for all men is to be an integrated part of the minister’s and church’s life whether it is for kings, authorities or paupers. All men contribute to the society we so easily enjoy.
Personally I thank God for the classical composers and the music which they left for us to enjoy. I often felt guilty thinking of praying about men, probably some of which were ungodly, indeed, we are told by historians some were perverse, however God allowed them to create and we enjoy their efforts.
Yes, we need to thank God for these men for it was only by God’s grace that their work was set down or even transmitted to our time. We can enjoy this music – we can enjoy great art works etc.
What are some other reasons why we should pray for all men?
a. They are all God’s creation. We are all made in the image of God, and as such should appreciate one another. Now that’s a tall order.
Indeed, as we pray for all men, we will become more acquainted with God’s view of them and it might move us in the area of missions.
God loves the world, not just believers. Each person is important to God thus should be important to us.
b. The possibility of your witnessing to the person is also an item of consideration. Pray for all that you deal with seeking the Lord’s help in reaching them for Him.
When Faith and I were custodians at our church in Oregon, we found several times that someone had used the church garbage dumpster for their garbage. I started watching for evidence of the culprit’s identity. At Christmas time they dumped a bunch of Christmas wrappings, and among them was a wrapper from a mailed package that had their name and address on it.
I took the address part to the pastor and he stated that he would take care of it.
I asked him some time later how he had taken care of it. He stated that he had taped the address to the top of the dumpster, so that they would know that we knew who they were. He told me that his grandfather had told him many years before that you should always leave any relationship with any person in a manner in which you would be free to witness to them later if the opportunity came. The pastor asked me to let him know if there was any more improper dumping. There was not. The pastor had not made an enemy!
c. The person’s occupation may well contribute to society. Where would we be if all farmers disappeared? I would hate to think how many years it would take me to get a crop of any worth into the barn and be able to feed Faith and myself.
Where would we be if the power plants were unmanned? We would be running on oil lamps, as long as the oil men kept pumping and the marketing men kept marketing.
Ray Stedman shared with his congregation the reality of this verse. “Some of the young Christians who work in Vacaville prison tell me that the Christians there regard themselves as the control apparatus to keep the peace of that prison. When riots threaten or when violence breaks out in the prison, the Christian prisoners gather together and ask themselves, “What has gone wrong with us?” When discord is present among the Christians, they always expect, and almost always see, immediate restlessness in the whole prison. They have learned that God will keep the prison peaceful when the Christians are at peace, and in right relationship with him. That is a very significant confirmation of what the apostle is stressing here.
“In fact, one of these men told me that some months ago the chief psychologist of the California prison system was asked by the Prison Board why was it that Vacaville prison had fewer riots and less trouble than any other prison in the state. The man said, “The only thing I can suggest is that there is a group of Christians up there who pray for Vacaville prison. That may not mean much to you,” he said, “but that is what appears to me to make the difference.”” (From http://www.pbc.org/dp/stedman/timothy/3768.html; Ray Stedman; sermon on 1Ti 2:1 ff)
You might want to read Tit 3:1-3 for further along these lines.
III. SAINTS PLEASING
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:2 For kings, and [for] all that are in authority; {2} that we may lead a quiet and peaceable life in all godliness and {a} honesty.
(2) An argument taken of the end: that is, because magistrates are appointed to this end, that men might peaceably and quietly live in all godliness and honesty: and therefore we must commend them especially to God, that they may faithfully execute so necessary an office.
(a) This word includes every type of duty, which is to be used by men in all their affairs.