1.8 Christ the Ransom

1Timothy 2:6-7 “Who gave Himself a ransom for all, to be testified in due time.” Five truths about Christ‘s Redemptive Price can be gleaned from 1Timothy 2:6:

First, Christ’s Ransom is a Gift. The verb “gave” (ho dous) looks back to the Death of Christ on the Cross. God the Father gave His Son out of Love (John 3:16), and so does the Son. His death was His (Christ’s) Free-Will.

Second, Christ gave “Himself” (heauton). He is both the Giver and the Gift. At the Cross, Christ was both the Priest and the Sacrifice. In the construction of the Church, Christ as the Builder laid Himself as the Foundation Stone. He (Christ) “loved the church and gave Himself for it” (Ephesians 5:25).

Third, Christ is the “Ransom” (antilutron). The Doctrine of Biblical Redemption draws much of its language from term used in the Ancient Slave Markets. Sinners thus are Slaves to their Sin (John 8:34):

• Christ bought (agorazó) Sinners and paid the Purchase Price with His (Christ’s) Blood for the Sinful Humanity – Ephesians 1:7 “In Him (Jesus) we have redemption through His Blood, the forgiveness of sins, according to the riches of His grace.” (Colossians 1:14; 1Corinthians 6:20; 2Peter 2:1; Revelation 5:9).
• Christ also bought us out of (exagorazó) their spiritual bondage (Galatians 3:13; 4:5).
• Redemption – We have been Redeemed from both the Law and the Curse. He (Christ) then set us free (lutroó; Titus 2:14; 1Peter 1:18).
• Ransom – The term “Ransom” is a compound word, built upon this concept (lutron) and the preposition “in the place of” (anti). Although this is the only verse where the noun occurs in the New Testament, the combination does appear elsewhere. Christ declares that He came to give His Life “a ransom for man” (lutron anti pollón; Matthew 20:28; Mark 10:45).

Fourth, Christ is the Substitute “for all” (huper pantón). The two Greek prepositions (anti and huper) show that Christ died on behalf of all and in the place of all. The universal scope of the statement is supported by the term “all,” which is used throughout this passage to refer to all people (1Timothy 2:1,4,6). There is a difference, however, between the provision of Universal Redemption and the Individual appropriation of it by faith.

Fifth, Christ’s Death fulfilled the Prophetic Purpose of Redemption – “To be testified in due time.” In the Garden of Eden, God announced that the Seed of the Woman would bruise the head of Satan (Genesis 3:15). The Line of the Promised Redeemer thus extended from Adam to Abraham to David to Christ (Luke 3:23-38). In the Fullness of Time, God then “sent forth His Son, made of a woman, made under the law. To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4-5). 

1.9 Paul’s Authority

1Timothy 2:7(KJV) “For this I am ordained a preacher, and an apostle (I speak the truth in Christ, and lie not), a teacher of the Gentiles in faith and verity.” As a final proof that the Church must Pray for all men and for those in Authority, Paul appeals to his own appointment by God (1Timothy 1:1) to be a “herald” (NIV) and an Apostle whose distinctive Commission made him a Teacher of the Gentiles (Acts 22:21; Ephesians 3:1ff).  Between God’s Will and the Faith of men stands the necessary witness of a Christian. Paul knew this truth, and thus burdened with an Evangelistic concern, he “strive to preach the Gospel not where Christ was Named” (Romans 15:20). God had ordained both the means and end of the Gospel. In this verse, Paul described his Ministry in 3 Ways:

1.9.1 As a Preacher

As a “Preacher” (kérux), Paul preached God’s Word (2Timothy 4:2). He understands the logic of Evangelism: “For whosoever shall call upon the Name of the Lord shall be saved. How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they had not heard? And how shall they hear without a Preacher? And how shall they preach, except they be sent?” (Romans 10:13-15).

Wuest states, “The Imperial Herald would enter a town on behalf of the Emperor and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as must be needed.” Throughout his three Missionary journeys, Apostle Paul did just that.

1.9.2 As an Apostle

Paul knew that he was called to be an Apostle (apostolos), one who had seen the Resurrected Christ and who had been Commissioned by Him (Jesus) to Preach and Lay the Foundation of the Church Age (1Corinthians 9:1-2; Ephesians 2:20).  

Timothy also knows that Paul was an Apostle. Thus, the emphatic affirmation was expressed for the benefit of the Ephesians Church and the Adversaries (“I speak the truth in Christ and lie not”). Constrained by the Holy Spirit, He (Christ) often had to appeal to God for His Confirmation of the Apostolic Witness (Romans 9:1; 2Corinthians 11:31; Galatians 1:20).

1.9.3 As a Teacher

Paul Catechised after he Evangelised (Matthew 28:18-20). The process of Discipleship involves constant instruction. The object of Paul’s Teaching was to the Gentiles (ethnón) although Paul ministered in Synagogues to numerous Jewish Audiences, his main effort was with the Gentile World (Acts 13:46-48; Luke 14:27). He started that he was “the Minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit” (Romans 15:16). Other Apostles recognised Paul’s Unique Ministry to the Gentiles (Galatians 2:7-9).

The sphere of Paul’s Teaching was “in faith and verity” (en pistei kai alétheia). He wanted people both to believe and to understand what he (Paul) proclaimed. The word “verity” is actually translated as “truth” (1Timothy 2:4). It is the “belief of the truth” that saves the Sinner (2Thessalonians 2:13). Faith is the means, and truth is the content. The Legalists, unfortunately, were proclaiming a Religion of Works.

1.10 The Attitude in Prayer

1Timothy 2:8 (KJV) “I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting.”

At all Time – The verb, Pray (prosuchesthai) stresses constant Prayer. D Edmond Hiebert argument “The men only are to lead in public prayer.” That strict interpretation is difficult to maintain dogmatically. All Christians, including women, must grow in the spiritual life. Women as well as men need to “Pray without ceasing” (1Thessalonians 5:17).  

In all Places – The Adverbial Phrase “everywhere” literally reads “in every place” (en panti topói). The general view of the meaning to include both Public Prayer and Private Prayer in all Geographical Locations (1Corinthians 1:2; 1Thessalonians 1:8). Three Essentials of Effective Prayer:

1.10.1 Holy Hands

It is not enough to Pray; it must be done in the right way. Prayer must issue from the humble heart of the Christian in Fellowship with God and with one another. The phrase “lifting up holy hands” could indicate a physical posture or an inner attitude. Prayer Postures could be: 

• Outstretched Arms – David and Solomon (1Kings.8:22; Psalm 28:2; Psalm 63:4; Psalm 134:2).
• On our Knees – Daniel was on his knees facing toward Jerusalem (Daniel 6:10).
• Sitting – David sat before the LORD (2Samuel 7:18).
• Bowing – Eliezer bowed his head in Worship (Genesis 24:26).
• Fall on our face – Abraham fell on his face on the ground (Genesis 17:3).
• Eyes Downcast – The Repentant Publican stood with his eyes downcast (Luke 18:13).
• Lifted eyes – Our Lord Jesus Christ lifted His eyes toward Heaven in His Intercession (John 17:1).

The use of the figure “lifting up holy hands” is dramatic and instructive. This is the only place in the New Testament where this figure is employed of Prayer. Prayer Postures should not be ritualistic but rather spontaneous manifestation of our Prayerful Attitude.

The adjective “holy” (hosious) denotes a spiritual quality and hands (cherias) are “symbolic of daily life.”  Holy hands could also indicate an unpolluted spiritual life. David equates his righteousness with the cleanness of his hands – 2Samuel 22:21 “The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath He recompensed me.” 

David later asked this rhetorical question: “Who shall ascend into the hill of the LORD? Or who shall stand in His holy place? He that hath clean hands, and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3-4).  Only Christians whose lives manifest practical righteousness and holiness should be allowed to lead in Public Prayers. Christians living openly in sin have no place to lead in public prayers, as David confirms “If I regard iniquity in my heart the Lord will not hear me” (Psalm 66:18). 

The “without wrath and doubting” partly explains what is involved in having “holy hands.” The words show that a Christian must be right in his relationships both to man and to God.

1.10.2 Without Wrath

The term “wrath” (orgés), focuses on emotional anger vented on men, both Christians and non-Christians. It is the second essential, and it requires that we be on good terms with one another Even though the petitioner has been wronged by others, he must put off that natural sinful response of anger before he goes into the presence of God (Colossians 3:8). Jesus warns that such inner fury must be replaced by the spirit of reconciliation (Matthew 5:21-26). A Christian must be “slow to wrath: for the wrath of man worketh not the righteousness of God” (James 1:19-20):

• Jerry Taylor remarks: “Anger is a perfect alienation of the mind from prayer.”
• Bernard: “In our prayers we leave our differences behind us.”

1.10.3 Without Doubting

The term “doubting” = “disputing” (dialogismou), is the opposite of inner confidence. Instead of having faith, a Christian doubt when he has sceptical criticism of God’s control over his life. He carries on a mental dialogue about the outcome of his prayer. It is possible that the disputation may extend to argument with fellow Christians about the programs within the local church. In that sense, doubting disrupts the spiritual unity and the effectiveness of the Body of Christ. Paul cautioned, “Do all things without murmuring and disputing” (Philippians 2:14; same word as “doubting”).  Our Lord Jesus Christ teaches the same truth in Mark 11:24-26. If we spent more time preparing to pray and getting our hearts right before God, our prayers would be more effective.

1.6 The Goals of the Prayer Ministry

1Timothy 2:4 “Who will have all men to be saved, and to come unto the knowledge of the truth.” The first goal is the “saving purpose” for mankind. Apostle Paul says that “God our Saviour……will have all men to be saved.” Prayer for the “Lost-Souls” is based on Christ’s Redemptive Work. The mention of the Divine Title “Saviour” causes Paul to introduce a relative clause that began with the pronoun “Who” (hos). This feature forms the transition from the First Section (1Timothy 2:1-3) of this passage to the next (1Timothy2:4-7). The Second Half of the Passage reveals a genuine concern for the “lost-souls” by the Father, the Son, and the Holy Spirit through Paul.

God’s Will be both simple and complex. He works “all things after the counsel (boulên) of His Own will” (thelêmatos – Ephesians 1:11). All things, including Creation, Redemption, and Judgement, are encompassed by the Divine Decree. For purpose of understanding, however, God’s Will can be classified in three ways:

• His Decretive Will – Expresses God’s Unconditional Purpose, it gives Him pleasure and it is always carried out because it is dependent only upon Him for its fulfilment (Isaiah 14:24,27).
• His Perceptive Will – States His Conditional Purpose. The performance of His Moral Will is dependent upon the obedience of man for its fulfilment. The Ten Commandments and the desire to save reveal God’s Moral, Perceptive Will. Man willed to do what God has Willed. Unfortunately, both Believers and Unbelievers have willed not to obey God.
• His Permissive Will – Allows sin and evil to occur. God is not morally responsible for the sinful actions of men and the consequences of those acts. Such rebellion gives God no pleasure (Psalms 81:12; Acts 14:16; Romans 1:24).

God’s Will in 1Timothy 2:4 points to His Moral, Perceptive Will. The verb “Will” (thelei) indicates a “desire springing out of the emotions or inclinations, rather than out of deliberation (boulomai).” It reveals God’s intense concern for the Salvation of the Lost Souls. God’s Perceptive, Redemptive will has 2 Purposes:

1.6.1 Salvation

1Timothy 2:4a “All men to be saved,” the verb literally reads, “who wills all men to be saved” Paul writes that God’s Will is to save all man, but also man must will to experience Salvation. God does not impose His Redemptive Plan upon Unwilling Persons. To obey the appeal to believe, man must actively exercise his will (Acts 16:31). The group “all men” includes the entire World of Lost Humanity (1Timothy 2:1). Christians can pray for all men to be saved because Divine Provision has been made for all to experience Salvation (John 3:16; 12:32; 1John 2:2).

1.6.2 Truth

1Timothy 2:4b “All men come unto the knowledge of the truth.” God works in and through man’s will to gain the assent of man’s will without violating its moral accountability.

• The goal is the “knowledge of the truth.” The noun “knowledge” (epignósin) denotes a thorough understanding. It is used not the simple word for knowledge but the compound form which seems to mean growing knowledge or perception. William’s rendering: “to come to an increasing knowledge of the truth.” (Charles B. Williams, “The New Testament, A Private Translation in the Language of the People,” Moody Press, 1949).
• Unbelievers do not become Believers through ignorance. They must have basic knowledge of God’s Redemptive Facts. These facts are contained in the “truth” (elétheia), which is outlined in the 1Timothy 2:5-7:
• The Oneness of God, the necessity of the Divine-Human Mediator, the Death, Burial and the Resurrection of Jesus Christ, and the appropriation of Salvation by Faith. The word “truth” occurs 14 times in the Pastoral Epistles (1Timothy 3:15; 4:3; 6:5; 2Timothy 2:15,18; 3:8; 4:4; Titus 1:14).

Redemptive Truth centres in the Person of the Lord Jesus Christ. He declared: “I am the way, the truth, and the life; no man cometh unto the Father, but by Me” (John 14:6). Knowledge of such truth sets men free from their bondage of sin (John 8:32; 2Thessalonians 2:13-14). The possession of Eternal Life is synonymous with knowing God and Christ through the Redemptive Experience (John 17:3). Paul was willing to repudiate his proud, self-righteous life for “the Excellency of the Knowledge of Christ Jesus” (Philippians 3:8).

Thus, prayer is part of God’s Plan for reaching the Lost World. Christians have the responsibility of Praying for the Lost Souls (Romans 10:1) and making ourselves available to share the Gospel with others.

1.7 Christ the Mediator

1Timothy 2:5“For there is one God, and one mediator between God and men, the Man, Christ Jesus.” The conjunction “for” (gar) introduces the explanation of Redemptive Truth. The emphasis also switches from the Father to the Son. Christ, as the Mediator, the attention is on the Son’s Person, whereas as the Ransom, the focus is on Christ’s Work, as the Mediator – Three Concepts are enumerated:

First, there is only “One God” with three Persons in the Godhead (Father, Son {Jesus} and the Holy Spirit – God alone has the Sovereign Prerogative to determine the Proper Access into His (God’s) Presence (Deuteronomy 6:4-5).

Second, Christ, is the “One Mediator between God and men.” A Mediator is an Umpire. Wuest observes that a Mediator is “One who intervenes between two, either in order to make or restore peace and friendship, or to form a compact or ratify a covenant.”  The necessity of the Mediator can be seen in the gulf between the Holy God and the Sinful Humanity. When God created Adam and Eve, there were Fellowship; however, in their (Adam’s & Eve’s) disobedience, they fled from God’s Presence (Genesis 3:7-8). Man, not God, needs Reconciliation (Romans 5:10; 2Cor.5:19). 

Third, the One Mediator is the “Man Christ Jesus.” The absence of the definite article “the” before the noun “Man” stresses that Christ is the Perfect God-Man. Christ has the same human nature as all others (Hebrews 2:14,16), except Christ is without Sin (2Corinthians 5:21; Hebrews 4:15; 1Peter 2:22; 1John 3:5) – Christ, the God-Man is very Man of very man. Men needed the God-Man, Christ Jesus to represent us. The phrase affirms that the Mediator had to be both Divine and Human in order to represent the interests of the two Parties. Then only person who could bring both man and God together He (Christ) had to be both God-Man.

In his concern Job confessed: “For he is not a man, as I am, that I should answer him, and we should come together in judgement. Neither is there any daysman (mediator) between us, that might lay his hand upon us both” (Job 9:32-33). The word “Daysman” connotes a “Mediator” and is so translated in the Septuagint by the same word Paul uses in 1Timothy 2:5. Job longs for Someone who understands both God and man and who will draw them together. Ultimately this is what our Lord Jesus Christ does. But Job desires some man in his own time who has “eyes of flesh” and who can sympathise with his human weakness. This longing increases as the Book of Job progresses (Job 9:32-33; 10:4-5, 8-10; 13:21-22; 16:21; 23:3).  Job’s desire of “Daysman” was Christ who placed His hands on both God and man. Christ thus becomes the Mediator (mesités) of the New Covenant ratified by His Shed Blood (Hebrews 8:6; 9:15; 12:24).

To be continued….. Stay Tuned…

1.4 The Results of the Prayer Ministry

1Timothy 2:2b (KJV) “That we may lead a quiet and peaceable life in all godliness and honesty.” In fact, it is for our own good that we Pray for “all men and for Kings and those in Authority,” so that we can “lead a quiet and peaceable life in all godliness and honesty.” The Early Church was subjected to opposition and persecution, so it was wise to Pray for those in Authority.

The Purpose rather than the content is emphasised – “That we may lead a quiet and peaceable life” means that the Nation will achieve the Condition of Peace and Security that enables the Christians to share the Gospel without hindrance. Van Oosterzee notes: “The Apostle Paul does not mean that the church should be influenced, through such petitions, to lead a quiet and peaceable life under authority; but he supposes that God, who guides the hearts of kings as the water brooks (Proverbs 21:1), will, in answer to the prayer of the church, move the hearts of kings, and of all in authority, to leave Christians at rest.” (Van Oosterzee, pg.28).

Apostle Paul believed that the Prayer of the Church makes a definite difference in National Affairs because he believes that Prayer changes things. The two Purposes (“a quiet and peaceable life”) describes the kind of life that will be possible because of Prayer. In this passage are indicated by the conjunction “that” (hina) and “for” (gar). The verb “may lead” (diagómen) refers to the daily lifestyle:

1.4.1 Quiet

Quiet refers to circumstances around us, free from outward disturbance. The adjective “quiet” (êremon), found only here, denote the outward political and social situation. The word connotes the absence of internal or international war, the cessation of internal anarchy, and freedom from persecution.

1.4.2 Peaceable

Peaceable refers to “tranquillity arising from within.” This is especially significant since that was the time of terrible persecution by the Roman Emperor such as Nero. The term “peaceable” (hêsuchion) emphasises that Christians will not need to protest verbally any mistreatment. The same word is used of:

• Godly women who are to learn in “silence” within the church.
• Women who have a “quiet” spirit in the home (1Timothy 2:11,12; 1Peter 3:4). 
• Christians should work at their secular jobs with such “quietness” (2Thessalonians 3:12).
• The aroused Jewish multitude kept “silence” (Acts 22:2; same word) when the accused Paul began to speak in Hebrew.

This “peaceable” reduces outward pressures and prevent internal distress, which often issues in outbursts of complaint and protest. This type of social environment is conducive to the development of National and Spiritual life. Both “quiet and peaceable” thus describe conditions free from outward harassment and inner fears. “Godliness and Honesty” are the two attributes that denote the character that can best be developed in an atmosphere of external (“quiet”) and internal (“peaceable”) calm:

• Godliness (eusebeiai) refers to the Godward Character of Reverent and Respectful, dominated by “the Fear of the LORD.” There is no difference between the Sacred and the Secular for the committed Christian. He seeks to glorify God in all aspects of life (1Corinthians 10:31).
• Honesty (semnotêti) describes the Person Relationship to men, which is honourable, serious, and grave. The word indicates grace and dignity, it denotes an attitude of moral earnestness which is reflected in a dignified and worthy conduct toward men to command their respect.

The concept goes beyond mere honesty, the integrity of person’s actions, to the general character of the person himself. It has special relevance to interpersonal relationships as seen in:

• Deacons (1Timothy 3:8).
• Wives of Deacons (1Timothy 3:11).
• Aged men (Titus 2:2).
• The Elder (1Timothy 3:4) must manifest such spiritual gravity and decorum.

It is the Latin “gravitas,” and in the 17^th century “honesty” meant something like this. It was “seemliness” or “decorum” in behaviour. A Christian bearing and conduct are contained in this word. A person who is “semnos” (and this is the Greek adjective) manifest a proper reserve on all occasions but a reserve which contains the elements of strength and decision. He enjoys good fellowship without playing the fool. He shuns extremes, extravagance, insincerity in manners and conversation.

The benefit of Prayer is a key to such behaviour of “the Fear of the LORD” and honest relationship with fellowmen. The Christian who obeys sincerely the behest to Pray for “those in positions of authority,” will exercise his vote with reason and regard to all, without the loud words and brash utterance which form the climate of violence, and with sympathy for harassed public men. The word “all” is best constructed with both nouns and indicates that both features (“Godliness and Honesty”) are to be fully demonstrated in the Believer. If Believers were always exemplifying such character, the Salvation of Souls would be greatly furthered.

1.5 The Basis of the Prayer Ministry

1Timothy 2:3(KJV) “For this is good and acceptable in the sight of God, our Saviour.”

In 1Timothy 2:3-4, Apostle Paul indicates why each Local Church should pray “for all men and for kings and for all those in authority.”  The demonstrative pronoun “this” (touto) points back to the command and the content of the preceding two verses. Such Prayer has two Divinely Approved Qualities:

1.5.1 For this is Good

Taken alone, these words mark the intrinsic excellence of such Praying The word “good” (kalon) is defined as: “It is excellent in its nature and characteristics and is well adapted to its ends” (D. Edmon Hiebert – First Timothy).

• Van Oosterzee comments: “Every such prayer is good in and for itself; it shows the true Christian spirit which marks the professor of the gospel; it yields us the enjoyment of that privilege named in verse 2” (Van Oosterzee, pg.24).
• The Berkeley Version suggestively renders this passage: “Such praying is wholesome.” (Gerrit Verkuyla, ed., “The Modern Language Bible, The New Berkeley Version,” Grand Rapids: Eerdmans, 1946, 4:217).

Prayer of itself is a goodly practice and brings with it many good benefits. The adjective is a key word in the Epistle and is used 18 times (1Timothy 1:8,18; 2:3; 3:1,2,7,13; 4:4,6{twice}; 5:4,10,25; 6:12{twice},13,18,19).

1.5.2 Acceptable in the sight of God

The teaching here reaches much higher than the merely pragmatic. Such Praying is acceptable (epodekton), a word used only twice in the New Testament (1Timothy 2:3; 5:4), before God because it is in accord with His Will for all Mankind. This alone should be sufficient for the Church to be engaged in the four types of Prayer Ministry.

• Prayer is also pleasing to the Lord Jesus. It pleases the Father when His children Pray as He has commanded them.
• The Prayer of the Pharisees seeks the praises by men (Matthew 6:5) or to impress other Worshippers (Luke 18:9-14).
• Christians Pray to please God. This suggests that we must Pray according to God’s Will, because it certainly does not, please the Father when we Pray selfishly (James 4:1-10; 1John 5:14-15).
• It is often said that the Purpose of Prayer is not to get man’s will done in Heaven, but to get God’s Will done on earth. 

The adjective is based upon the verb (epodechomai) that stresses the idea of warm, joyful reception (Luke 8:40; Acts 2:41; 15:4; 18:27; 24:3; 28:30). Prayer thus is acceptable to God and will be answered by Him. Calvin remarks: “The only genuine rule for right and proper action is to look to God’s good pleasure and to undertake only what He approves.”  Prayer for all men and the Leaderships (Spiritual and Secular) is Good and Acceptable “in the sight of God our Saviour” (enópion tou sótéros hémon theou). There is only one God, and only He can save. Later Paul used this same descriptive phrase in promoting the financial support of widows by Members of her family (1Timothy 5:4). 

To be continued….. Stay Tuned…..

1.2.4 Thankgivings

The term “Giving of thanks” indicates the attitude in which our Prayers are to be offered. It is an Attitude of Gratitude to God for all the Blessings that have already been given and received.

• The term “Giving of thanks” means “to say something good (eu) to the one who has bestowed gracious gifts (charis) upon us.” Prayer and the “Giving of Thanks” (eucharistias) are inseparable (Daniel 6:10; Philippians 4:6). Paul counselled: “Pray without ceasing. In everything give thanks; for this is the will of God in Christ Jesus concerning you” (1Thessalonians 5:17-18):
• The plural noun, “Thanksgiving,” denotes that Apostle Paul has in view not merely the inner attitude of gratitude but the repeated public expressions of Thanksgiving to God for His Blessings.
• Thanksgiving is the complement (harmonise) of all true Prayer. Thanksgiving prepares the heart to appreciate God for His gracious Blessings. Thanksgiving prevents selfishness and coldness in Prayer – Psalm 100:4 “Enter into His gate with thanksgiving, and into His Courts with Praise, be thankful to Him, and bless His Name. for the LORD is good; His Mercy is everlasting, and His truth endures to all generations.”
• We must be thankful to God for His Blessings upon us in our past, present, and future. We must thank God for His Answers to Prayers even before those answers are received.
• In fact, sometimes we need to imitate David and present to God only Thanksgiving with no petition at all (Psalm 103).  A mark of Ecclesiastical Apostasy in the End-of-the-Age will be “an unthankful and murmuring attitude” (2Timothy 3:2; Jude 15-16). 
• Prayer and Supplication with thanksgiving are a part of Paul’s formula for God’s Peace in our hearts” (Philippians 4:6). It is worth noting that Daniel, the Great Prayer Warrior, practiced this kind of Praying (Daniel 6:10-11).

1.3 The Scope of the Prayer Ministry

1Timothy 2:1d-2a “Be made for all men, for kings and for all that are in authority.” The Scope of the Praying being exhorted upon the Church is all inclusive. The people who are the object Prayers are indicated by the preposition “for” (huper). Although the word “for” occurs three times in the English translation, it appears only twice in the Greek text. “All men, for Kings and for all that are in Authority” should be the Recipients of all Four types of Prayer. The verb “be made” (poieisthai) shows that such Prayer should be a constant priority within the Church. It should be exercised at each Service, not just on National Holiday.

1.3.1 For All Men

(pantón anthrópón) make it clear that no Person on earth is outside the influence of believing Prayer. This exhortation transcends the ordinary scope of the Prayers heard in Churches today! Seldom do the Prayers of the Local Church reach beyond its Local Fellowship or Denomination. One writer state: “Very seldom, in large churches or in small churches, or even in spiritual churches, have I heard a prayer for all men. Those who pray scarcely reach further than their own churches. Some pray a little for the Missionaries overseas; but if we could cover all men through our prayers, what might not happen” (“Prayer That is Good in God’s Sight,” “The Prophetic Word,” November 1949, pg.614).

• The First Group of Recipients (“all men”) is very general. The classification “all men” includes the Christians and non-Christians, men, women, and children. No racial, political, economic, or social class is excluded. The word envelops men of all Levels of Society.
• This means that we should Pray for the unsaved and the saved, for people near us and people far away, for enemies as well as friends.
• We cannot Pray for everybody in the world by name, but we certainly ought to Pray for those we know and know about.
• This exhortation to Pray for all men is God’s way of safeguarding His Church against self-centredness. Believers are always prone to be so preoccupied with their own interests that their Prayers tend to be confined to their own concern.
• The Church that Prays for all men is thus continually reminded of its Commission to bring the Message of Salvation to all men. Many people and Nations have not been reached because God’s people failed to pray!
• Lenski remarks on Prayer for all men: “If such praying were useless, the apostle would not write what he here does write” (R. C. H. Lenski, “The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and the Philemon,” Columbus, Ohio: Lutheran Book Concern, 1937, pg.549).
• Unfortunately, the Pharisees did not have this universal outlook in their Prayers, for they centred their attention primarily on self – Luke 18:11-12 “The Pharisees stood and prayed thus with himself, God I thank Thee that I am not as other men are extortioners, unjust, adulterers, or even as this tax-collector. I fast twice in the week; I give tithes of all that I possess.”

1.3.2 – Leaders

Paul exhorts the Church to especially pray for “Kings, and for all that are in Authority.” Because people live in National Groupings, the Church must also Pray for Rulers of the Nations. 

• Godless Emperor Nero was on the throne at that time, and yet Christians were encouraged by Paul to pray for him. If Paul commands Christians to pray for such a “King,” surely no man is to be regarded as beyond the realm in which Christian Intercessors must feel a sympathy and concern.
• We must learn to respect the people in authority, respecting even the offices they hold, because they profoundly influenced the life of the people of the Nation, State or Church.
• Christians should first recognise that God has ordained the Human Institution of Government to administer Law within the Society (Romans 13:1-6).
• Jesus teaches that there is no innate (inborn) conflict between God and the State (Matthew 22:15-22).
• Problems of conscience and obedience develop when the State moves into an area not assigned to it by God (Acts 4:19; 5:29).
• In allegiance to the Sovereign Authority of God over the Delegated Authority of the Government, Home and Church, Christians should render honour and support to their Leaders (Romans 13:7).
• Peter tersely commanded: “Honour all men, love the brotherhood. Fear God. Honour the King” (1Peter 2:17).
• Christians also acknowledge that God is in absolute control of the affairs of the Nations. God removes and replaces Rulers (Daniel 2:21). They perform His (God’s) Pleasure (Isaiah 44:28). Within His (God’s) Permissive Will such Nations and Rulers are morally responsible for wars and assassinations.
• God, however, works in and through the actions of men whether those deeds are good or evil, to accomplish His ultimate will (Ephesians 1:11). Christians confess that all Governments will eventually surrender their Delegated Authority to the Lord Jesus Christ at His Return to the earth to establish His Eternal Kingdom (Revelation 11:15; 19:11-16).
• For this reason, Paul exhorts that Prayer should be offered for those in Secular and Spiritual Authority, which has two subcategories: “For Kings, and all that are in Authority.” The first word, “Kings,” refers to National Leaders. For each Kingdom, there is a King or President. The second phase: “for all that are in authority” applies to Leaders in general. Few Christians have direct relationships with the Kings, but all Christians will have relationships with Leaders whether at Personal or Local Level. Regardless, Christians have the responsibility to Pray for those who presently “are” (ontón) in Leadership.

To be continued….. Stay Tuned…..

The Text

–1Timothy 2:1-4 “I exhort, therefore, that first of all supplications, prayers, intercession, and giving of thanks be made for all men. For kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God, our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth.”

The Charge

concerning Public Worship. “Let all things be done decently and in order” (1Corinthians 14:40) is a basic principle for the conduct of the ministry of the Church. In Acts 6:4 the early Apostles gave themselves to Ministry of God’s Word and Prayer. Prayer was very prominent and should be used properly in the Church. The First Section of the Epistle deals with Paul’s personal charge (command) to Timothy about the Legalists. In the second major portion of the First Epistle to Timothy, Paul gives instructions about the Public Life of the Local Church. These instructions cover 5 areas:

1. The Place of Prayer in the Assembly (1Timothy 2:1-7).
2. The Relationship between women to men (1Timothy 2:8-15).
3. The Qualifications of Elders (1Timothy 3:1-7).
4. The Qualifications for Deacons (1Timothy 3:8-13).
5. The Nature of the Local Church (1Timothy 3:14-16).

1.1 The Priority of Prayer

1Timothy 2:1 “I exhort, therefore, that first of all,” background – These words were written after Nero’s first insane persecution of the Church. Every year saw the young Emperor slip more deeply into persecution of Christians at Rome were not only ones who lived in fear. The Aristocracy and Senate of Rome were to be decimated. The grim events of A.D.69 were discernible afar. In that dark year four rivals contended for the throne, and Rome tottered on the edge of anarchy. This was the background of Paul’s direction to all men to pray for those in power, “so that our common life may be lived in peace and quiet with a proper sense of God and our responsibility to Him.”  The phrase “first of all” (próton pantrón) relate not to primacy of time but primacy of important It indicates that Prayer is the most important in the Public Worship of the Church. It also introduces the first subject of many to be discussed:

• Donald Guthrie, however, claims that it denoted “Primacy of Importance.”
• Warren W. Wiersbe thinks Prayer is the “most important (element) in the Public Worship of the Church.” 

It is sad to see how prayer has lost its importance in many Churches. “If I announce a banquet,” a Pastor said, “people will come out of the woodwork to attend. But if I announce a prayer meeting, I am lucky if the ushers show up!” Not only have the special meetings for Prayer lost stature in most Local Churches, but even Prayer in the public services is greatly minimised. It is also said: “Many Pastors spend more time on the announcements than they do in prayer.”

• The late Peter Deyneka, Sr., Founder of the Slavic Gospel Association often said: “Much prayer, much power! No prayer, no power!” Prayer was as much a part of the Apostolic Ministry as Preaching of God’s Word (Acts 6:4). Yet many Pastors spend hours preparing their Sermons, but never prepare the public Prayer for their Congregation. Consequently, their Prayer Meetings are routine, humdrum, and repetitious. 
• Members also need to be prepared to pray. Our hearts must be right with God and with each other. We must really want to pray, and not pray simply to please people (as did the Pharisees – Matthew 6:5), or to fulfil a religious duty. When the Local Church ceases to depend on Prayer, God ceases to bless its ministry.
• Exhort – The Greek word translated “exhort” (parakaló) is the same term rendered “beseech” (Romans 12:1) and carries the meaning of “to beg, to entreat, to urge.” The term basically denotes the concept of calling someone alongside for the purpose of urging him to consider an important matter. Apostle Paul’s exhortation is not expressed as a command but an appeal because the Ministry of Prayer cannot be forced by an outward command but must be prompted by an inner conviction of its importance and need. It is this inner conviction of its importance that Apostle Paul seeks to communicate.

The Churches in general agreed on the importance of the Ministry of Prayer but failed to demonstrate in their Practices. In many Churches, Prayer has ceased to be a vital part of their Ministry and Public Worship. This has resulted in the loss of vitality in the Church and the loss of God’s Power to enlarge His (God’s) Kingdom.

1.2 The Variety of Prayer

1Timthy 2:1a “Supplications, prayers, intercessions, and giving of thanks.” There are at least 7 different Greek nouns for “Prayer,” and four of them are used here. The four types of Prayer mentioned here may be progressive as well as comprehensive, indicating the “supplication” of the person in need, the general outgoing Prayer to God alone, confident boldness of access to God’s Presence (Hebrews 4:15-16), intercession (Hebrews 7:25), to make known the Person’ requests, accompanied by thanksgiving for mercies enjoyed and Prayers answered.

Prayer needs direction and instruction. In this passage, Paul outlined the content of Corporate Prayer by Christians. Jesus taught that Prayer involves relationship, reverence, submission, dependence, forgiveness, and trust (Luke 11:1-4). These attitudes must be manifested through the four types of Prayer listed in 1Timothy 2:1-7.

1.2.1 Supplication –

The word “supplication” (deèseis) means an earnest request and implies a sense of indigence (“poor”), helplessness and need. It is a Prayer arising out of a sense of human inadequacy to meet the demand of life. Such a conscious sense of need, either our own or another is essential to all effective Prayer. Without such a sense of need our Prayers lack depth and sincerity, thus, our Prayers often the mere uttering of words that have lost their meaning and value for us

Supplication carries the idea of “offering a request for a felt-need.” The focus of “Supplication” is upon the needs of others and self. The word “Supplication” stresses the idea of intense entreaty, even to the point of begging. Its urgency can be seen by its use in the request of:

• The Leper (Luke 5:12).
• The Demoniac (Luke 8:28,38).
• The father of the possessed child (Luke 9:38,40).
• The distressed Simon (Acts 4:31), Cornelius (Acts 10:2), Paul (Romans 1:10), Zacharias (Luke 1:13), Anna (Luke 2:37), the Disciples of John the Baptist (Luke 5:33).

James exhorts “the effectual fervent prayer (same word) of a righteous man availeth much” (James 5:16). Such Supplications are heard and answered by God (1Peter 3:12).

1.2.2 Prayers –

This is the general term used to include all the different Kinds of Prayer. Supplications (deèseis) can be directed to both God and man, but “prayers” (proseuchas) are addressed only to God, and it is the Reverent term. Prayers could also be translated “humble entreaties.” It is one of the most universal word in the New Testament for Prayers, can only be used of a request made to God and includes Worship, Adoration, and Reverence, and is all-inclusive. Prayer is not just an expression of our wants and needs. There should be Reverence in our hearts as we Pray to God.

1.2.3 Intercession

The term translated as “Intercessions” (enteuxeis) occurs only twice in the New Testament, both times in this Epistle (1Timothy 2:1; 4:5 – translated as “Prayer”). It is based on the verb entugchanó, which is found five times (Acts 25:24; Romans 8:27, 34; 11:2; Hebrews 7:25). The verb means “to fall in with a person, to draw close to him so as to enter into familiar speech and communion with him” (Robert C.Trench. “Synonyms of the New Testament,” p.190).

• Prayer carries the thought of Reverence; Intercession carries the thought of child-like Confidence in Prayer. Intercession comes from a Greek verb meaning “to fall in with, meeting within order to converse freely, like son to the father.”
• Trench says the term “Intercession” suggests “Free familiar Prayer, such as boldly draws near to God” (Richard Chenevix Trench, “Synonyms of the New Testament,” Grand Rapids: Eerchmans, 1947, pg.190). This leading thought in the term is that of Boldness of Access, or Confidence in Prayer – 1John 5:14 (NIV) “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us.”
• Hendriksen suggests that Intercession is “pleading in the interest of others and doing this without ‘holding back’ in any way.” (William Hendriksen, “Exposition of the Pastoral Epistles,” New Testament Commentary, Grand Rapids: Baker, 1957, pg.93).
• The word “Intercessions” also suggest that we enjoy Fellowship with God in boldness and confidence – Hebrews 10:19 (NIV) “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood Jesus.” The notion of conversation grew out of this, and then an interview with someone in authority. Here the description of Prayer is that of free access to God with childlike confidence. This could be on behalf of others or self.
• Jewish Leaders, both at Jerusalem and at Caesarea, “dealt” (enetuchon) with the Romans Governor Festus for the execution of Paul (Acts 25:24). Contemporary parallel is the activity of Political Lobbyists. Our Lord Jesus Christ in Heaven (Romans 8:34; Heb.7:25) and the Holy Spirit within the Christian (Romans 8:27) make Intercession for the Christians. Both our Lord Jesus and the Holy Spirit share an Interpersonal Oneness and Familiarity with the Father. In enteuxeis, a Christian gets close to God before he makes his request. It is an “approach to God in free and familiar prayer” (Kenneth S Wuest, Word Studies in the Greek New Testament Vol.12, The Pastoral Epistles, p.39).
• Jesus prayed for Himself before He prayed for others (John 17). It is not wrong for a Christian to Pray for himself or to Pray for himself as he Intercedes for others. There is a valid factor of self-interest in Prayer that should not be criticised.

To be continued….. Stay Tuned…..