AM Bible Study Group; April 2, 2014
1 Timothy 2:1-4
Theme: Paul urges that we—the church of God—pray for the high purpose that the good news of God’s grace spread to the world around us.
(Unless otherwise noted, all Scripture references are taken from The New King James Version, unless otherwise indicated).
In the first chapter of Paul’s letter to Timothy, he stressed “evangelistic integrity”. Timothy was to make sure that he carefully guarded the teaching ministry of the church, so that no one distorted the pure gospel of Jesus Christ by which people were brought into God’s favor by grace. And now, having dealt with that important preventative matter, Paul moves his focus in Chapter 2 to matters of “worshipful order” in the church.
The first thing that Paul deals with, when it comes to an orderly atmosphere of worship, is that prayer be given a high priority. A good pastor will call the people of God together regularly for prayer; and a good church will be known as a praying church. There is more good that a church can do for the world through its faithful prayers than it can possibly imagine. Prayer, therefore, is more than just a support to the church’s work in the world. It is a key part of the church’s work in the world!
Note . . .
I. WITH WHAT PRIORITY WE SHOULD PRAY (v. 1a).
Paul began his appeal for prayer by stressing, “Therefore I exhort first of all . . .” The word “therefore” points us back to His instructions in Chapter one about the need for the integrity of the gospel; and this certainly shows up again in Chapter 2 (see vv. 5-7). Our prayers facilitate the pure gospel’s spread. The word “exhort” is the same word that Paul used in 1:3, “As I urged you . . .” It’s not a word that suggests a command of a superior to an underling, but rather of an appeal from one older, more experienced man of God to another younger, teachable servant of Christ. And the phrase “first of all” doesn’t mean that prayer is to be the first thing that happens when the church gathers together (although that’s not a bad idea!). Rather, it’s a phrase that indicates that, among the things that Paul wanted to stress to Timothy that he focus on in the worship of the church, prayer is the first thing he wanted to “exhort” (see also 1 Corinthians 11:18; 15:3). And note that the apostle Paul is the one who is doing the urging—and prayer is the first thing he wanted to urge. May this help us to appreciate what a priority it should be in our fellowship!
II. IN WHAT WAYS WE SHOULD PRAY (v. 1b).
Rather than simply say that we should ‘pray’, Paul urged that all different forms of prayer should occur: “that supplications, prayers, intercessions, and giving of thanks be made . . .” The word for “supplications” is one that has, as its focus, the expression of a need. It has the idea of being given an audience with a king in order to be allowed to make a petition. The word for “prayers” involves the idea of bowing the knee in reverence; and so, it suggests more than just the offering of a petition. It suggests worship. The word for “intercessions” is the same as is used in Hebrews 7:25; where we’re told that our Lord “always lives to make intercession for” us. It has as its focus prayers offered on behalf of others. Of course, “the giving of thanks” in it all expresses the confidence that God is sovereign and causes all things to work together for our good. It’s most likely that Paul didn’t mean that we are to pray in these four specific ways one after another. Rather, he probably means that when we gather together as a church, we ought to make it our practice as a church to pray together in all respects.
III. FOR WHOM WE SHOULD PRAY (vv. 1c-2a).
Paul says that we are to pray in all these ways, “for all men, for kings and all who are in authority . . .” The word here translated “men” should be understood in the general sense of “people”. God wants us to care about all people—both the saved and the unsaved; both those within the body and outside the body; both those who seem worthy and those who do not. But Paul specifically calls us to pray for those in authority. In the household of God, there is no real separation of church and state; because the church is to pray for those who lead the state. God has placed the governing authorities over us as those who are vested with His authority (Romans 13:1-7), and we are to submit to them for the Lord’s sake (1 Peter 2:13-14). We are to serve them by our prayers. Harry Ironside wrote, “I am quite sure of this: if we prayed more for those at the head of this country and in other positions of responsibility we would feel less ready to criticize them; we would be more disposed to recognize the heavy burdens resting upon them, and to understand how easy it is to make mistakes in times of crisis. Our rulers need divine wisdom that they might govern well in subjection to Him who is earth’s rightful king” (Timothy, Titus & Philemon, p. 54).
IV. FOR WHAT GOAL WE SHOULD PRAY (v. 2b).
Paul had a specific goal in mind in calling us to pray for our leaders; and that is “that we may lead a quiet and peaceable life in all godliness and reverence . . .” Good government leads to an environment in which we are able to live lives that are “quiet” (that is, not disruptive on the outside), and “peaceable” (that is, not disruptive on the inside). And we are to live these quiet and peaceable lives with an attitude of “godliness” (that is, a holy respect for God), and “reverence”—or better, “seriousness” (that is, a respectable conduct of self; the same word used to describe the reverent conduct of older men in Titus 2:2). When we are free to live godly lives that reflect the work of Christ in us, we do much to help adorn the gospel to others. That’s why we should pray for freedom! The highest value of our freedom is the fact that it makes it possible for others to hear the gospel and be saved by it.
V. WITH WHAT CONFIDENCE WE SHOULD PRAY (v. 3a).
Paul exhorts that we pray in this way, “For this is good and acceptable . . .” God wants us not only to live quiet and peaceable lives in all godliness and reverence, but also to pray to that end; because this pleases Him and pleases people. It is “good” in that it conforms to that which is generally understood to be “good” in the sight of all. Romans 12:17 urges us, “Have regard for good things in the sight of all men”; and we’re told that the early church did this—”praising God and having favor with all people” (Acts 2:47). And it is “acceptable” in that it conforms to the will and purpose of God Himself. The church that prays in this way is a pleasure to God and is—generally speaking—considered a benefit to the people of this world.
VI. TO WHOM IT IS THAT WE SHOULD PRAY (v. 3b).
Paul stresses that this is particularly “in the sight of God our Savior . . .” This was how God was introduced at the beginning of this letter (see 1:1). The fact that God is stressed here as our “Savior” highlights that this manner of praying conforms with the great desire of God who sent His Son into the world to save sinners (see 1:15).
VII. UNTO WHAT ULTIMATE PURPOSE WE SHOULD PRAY (v. 4).
When we pray in this way, we conform ourselves to the will of God, “who desires all men to be saved and to come to the knowledge of the truth.” Not all will be saved, of course. But it is nevertheless God’s genuine desire that all be saved. God has no pleasure in the death of the wicked (Ezekiel 18:23), but rather that they turn from their wicked ways and live (Ezekiel 33:11). He is “longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
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Just think of how much more we would pray together—and how differently we would pray when we did so—if our heart’s desire, like that of God, was that all men be saved and come to the knowledge of the truth! May God conform our hearts to His own, and then set us to praying!