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Verse-by-Verse Bible Commentary

1 Timothy 2:2

for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity.

Adam Clarke Commentary

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: Ευχομεθα τους βασιλεις και αρχοντας μετα της βασιλικης δυναμεως και σωφρονα τον λογισμον εχοντας εὑρεθηναι . 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.

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Clarke, Adam. "Commentary on 1 Timothy 2:2". "The Adam Clarke Commentary". https: 1832.

Albert Barnes' Notes on the Whole Bible

For kings - On the respect due to rulers, see the notes on Romans 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.

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Barnes, Albert. "Commentary on 1 Timothy 2:2". "Barnes' Notes on the Whole Bible". https: 1870.

John Gill's Exposition of 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 priestsF19Pirke Abot, c. 3. sect. 2. ,

"pray for the peace or safety of the kingdom (one of their commentators on it addsF20Bartenora in Pirke Abot, c. 3. sect. 2. , 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.'

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
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Gill, John. "Commentary on 1 Timothy 2:2". "The New John Gill Exposition of the Entire Bible". https: 1999.

Geneva Study Bible

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.

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Beza, Theodore. "Commentary on 1 Timothy 2:2". "The 1599 Geneva Study Bible". https: 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

For kings — an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Acts 17:7; Romans 13:1-7).

all … in authority — literally, “in eminence”; in stations of eminence. The “quiet” of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, “all … in authority” are to be prayed for.

that we may lead — that we may be blessed with such good government as to lead … ; or rather, as Greek, “to pass” or “spend.” The prayers of Christians for the government bring down from heaven peace and order in a state.

quiet — not troubled from without.

peaceable — “tranquil”; not troubled from within [Olshausen]. “He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance” [Tittmann].

in all godliness — “in all (possible … requisite) piety” [Alford]. A distinct Greek word, 1 Timothy 2:10, expresses “godliness.”

honestyGreek, “gravity” (Titus 2:2, Titus 2:7), “decorum,” or propriety of conduct. As “piety” is in relation to God, “gravity” is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezra 6:10; Jeremiah 29:7). The Jews, by Augustus‘ order, offered a lamb daily for the Roman emperor, 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, according to Josephus.

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This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Timothy 2:2". "Commentary Critical and Explanatory on the Whole Bible". https: 1871-8.

Robertson's Word Pictures in the New Testament

For kings (υπερ βασιλεωνhuper basileōn). 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 (και παντων των εν υπεροχηι οντωνkai pantōn tōn en huperochēi ontōn). υπεροχηHuperochē is old word (from υπεροχοςhuperochos and this from υπερhuper and εχωechō), but in N.T. only here and 1 Corinthians 2:1.

That we may lead (ινα διαγωμενhina diagōmen). Purpose clause with present active subjunctive of διαγωdiagō an old and common verb, but in N.T. only here and Titus 3:3.

Tranquil (ηρεμονēremon). Late adjective from the old adverb ηρεμαērema (stilly, quietly). Here only in N.T.

Quiet (ησυχιονhēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4.

Life (βιονbion). Old word for course of life (not ζωηzōē). So Luke 8:14.

Gravity (σεμνοτητιsemnotēti). Old word from σεμνοςsemnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7.

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)

Robertson, A.T. "Commentary on 1 Timothy 2:2". "Robertson's Word Pictures of the New Testament". https: Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

Kings ( βασιλέων )

In Paul only 2 Corinthians 11:32.

That are in authority ( τῶν ἐν ὑπεροχῇ ὄντων )

Ὑπεροχή authorityonly here and 1 Corinthians 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.c., at Pergamum. Paul has the phrase ἐξ ουσίαι ὑπερεχούσαι higherpowers, Romans 13:1; and οἱ ὑπερέχοντες thosein high places is found Wisd. 6:5.

We may lead ( διάγωμεν )

PastoComp. Titus 3:3.

Quiet and peaceable ( ἤρεμον καὶ ἡσυχιον )

Ἤρεμος , N.T.oIn Class. only the adverb ἠρέμα quietly Ἡσύχιος tranquiloP. Only here and 1 Peter 3:4. In lxx once, Isaiah 66:2. Ἡρεμος denotes quiet arising from the absence of outward disturbance: ἡούχιος tranquillity arising from within. Thus, ἀνήρ ἡσύχιος is the composed, discreet, self-contained man, who keeps himself from rash doing: ἤρεμος ἀνήρ is he who is withdrawn from outward disturbances. Hence, ἤρεμος here may imply keeping aloof from political agitation's and freedom from persecutions.

Honesty ( σεμνότητι )

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, ii.1). This noun and the kindred adjective σεμνὸς only in the Pastorals, except Philemon 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 (Proverbs href="/desk/?q=pr+8:6&sr=1">Proverbs 8:6); the words of the pure (Proverbs 15:26).

Godliness ( εὐσεβεία )

See on 1 Peter 1:3, and see on sound doctrine, 1 Timothy 1:10. oP. Mostly in the Pastorals.

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Vincent, Marvin R. DD. "Commentary on 1 Timothy 2:2". "Vincent's Word Studies in the New Testament". https: Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

For all that are in authority — Seeing even the lowest country magistrates frequently do much good or much harm. 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.

Godliness — Inward religion; the true worship of God.

Honesty — A comprehensive word taking in the whole duty we owe to our neighbour.

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Wesley, John. "Commentary on 1 Timothy 2:2". "John Wesley's Explanatory Notes on the Whole Bible". https: 1765.

Calvin's Commentary on the Bible

2For 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.” (Jeremiah 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 (Psalms 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isaiah 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.

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Calvin, John. "Commentary on 1 Timothy 2:2". "Calvin's Commentary on the Bible". https: 1840-57.

John Trapp Complete 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 Jeremiah 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.

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Trapp, John. "Commentary on 1 Timothy 2:2". John Trapp Complete Commentary. https: 1865-1868.

Heinrich Meyer's Critical and Exegetical Commentary on the New Testament

1 Timothy 2:2. ὑπὲρ βασιλέων] βασιλεῖς 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.

καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων] not only denoting the governors in the provinces, but all who hold the office of magistrate anywhere. The expression is synonymous with ἐξουσίαι ὑπερέχουσαι in Romans 13:1; comp. 2 Maccabees 3:11 : ἀνὴρ ἐν ὑπεροχῇ κείμενος. Josephus calls the magistrates simply αἱ ὑπεροχαί (Antiq. vi. 4. 3). In the old liturgies we find, in express accordance with this passage, the δέησις ὑπὲρ βασιλέων καὶ τῶν ἐν ὑπεροχῇ, ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου. The purpose for which intercession is specially to be made for all men in authority is given in the words that follow: ἵνα ἤρεμον καὶ ἡσύχιον βίον δίαγωμεν, 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 (Romans 13:14).

The adj. ἤρε΄ος occurs only here(85) in the N. T., and ἡσύχιος only here and in 1 Peter 3:4 (synonymous with πραΰς). The expression βίον διάγειν also occurs only here; in Titus 3:3, διάγειν is used without βίον.

No exact distinction can be established between ἤρεμος and ἡσύχιος. Olshausen (in Wiesinger) says, without reason, that the former means: “not disquieted from without;” the latter, “from within.” ἠρέμα denotes, in classic Greek at any rate, “still, tranquil existence;” but ἡσύχιος ( ἥσυχος) 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 ἤρ. κ. ἡσύχ. βίος is a life led without disturbance from without, with no excitement of fear, etc.

βίον διάγειν] “spend life, more than ἄγειν” (Wiesinger); the same expression is often found in classical writers.

ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι] Not on this, but on ἠρ. καὶ ἡσύχ. is the chief emphasis of the sentence laid (Plitt); the words only add a more precise definition. εὐσέβεια, a word foreign to the other Pauline Epistles, and (with εὐσεβής, εὐσεβῶς, εὐσεβέω) occurring only in the Pastoral Epistles, in Acts, and in 2 Pet., denotes the godliness of the heart; σεμνότης, also peculiar to the Pastoral Epistles ( σεμνός, only here and in Philippians 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 ποιεῖσθαι δεήσεις κ. τ. λ., as “denoting the manner in which the prayer commended is to be made.”

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Meyer, Heinrich. "Commentary on 1 Timothy 2:2". Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. https: 1832.

Johann Albrecht Bengel's Gnomon of the New Testament

1 Timothy 2:2. ὑπὲρ βασιλέων, for kings) on whom other men depend, [and who frequently enjoy less opportunity of arriving at the knowledge of saving truth.—V. g.]— πάντων, all) Often the humblest magistrates, even in villages, do much harm, or else are of much benefit.— ἐν ὑπεροχῇ, in eminent stations, authority) as for instance the counsellors of kings, or, where there is no king, other magistrates.— ἵνα, that) The reason, why we must pray for kings.— ἤρεμον, quiet) free, aliens being removed out of the country. Chrysostom, for example, applies ἠρεμίαν to the Holy of Holies in the temple; and the word agrees with ἔρημος, lonely, by Metathesis.— ἡσύχιον, peaceable) free; those who are aliens, if allowed to reside, at least giving us no disturbance.— εὐσεβείᾳ, 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, 1 Timothy 2:15.—V. g.]— σεμνότητι, [honesty] propriety) on the part of men towards one another.

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Bengel, Johann Albrecht. "Commentary on 1 Timothy 2:2". Johann Albrecht Bengel's Gnomon of the New Testament. https: 1897.

Matthew Poole's English Annotations on the Holy 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 God’s glory, and for God’s 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, Jeremiah 29:7.

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Poole, Matthew, "Commentary on 1 Timothy 2:2". Matthew Poole's English Annotations on the Holy Bible. https: 1685.

Justin Edwards' Family Bible New Testament

For all that are in authority; men in public office and stations of influence.

That we may lead a quiet and peaceable life; this is the result of God’s grace given to them in answer to the prayers of his people, and enabling them to administer their office with fidelity and uprightness. Prayer for rulers is one of the most powerful means of obtaining a good government, and securing for all liberty to search the Scriptures and judge of their meaning, to worship God according to the dictates of conscience, and to discharge their various duties towards God and men.

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Edwards, Justin. "Commentary on 1 Timothy 2:2". "Family Bible New Testament". https: American Tract Society. 1851.

Cambridge Greek Testament for Schools and Colleges

2. ὑπὲρ βασιλἑων,for kings’; not ‘for the kings,’ as Baur interpreted, finding here a reason for placing the Epistle in the time of the Antonines, when two emperors shared the throne. The practice, commendable at all times and not without parallel in Jewish history (see Ezra 6:10 and Josephus, B. J. II. 17. 2), was especially important for Christians to observe in early days, when their attitude to the state religion exposed them to the suspicion of disloyalty, and is frequently insisted on by the early Apologists (e.g. Tert. Apol. 30, 31). Prayers for rulers are a conspicuous feature in the early liturgies. Cp. also Romans 13:1; 1 Peter 2:13, and Titus 3:1. Polycarp (§ 12) repeats the injunction, apparently with reference to this passage. It will be remembered that Nero was the reigning emperor when St Paul wrote these words, which adds to the impressiveness of the injunction.

καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, all in authority; for the phrase cp. 2 Maccabees 3:11, ἀνδρὸς ἐν ὑπεροχῇ κειμένου, and see 1 Peter 2:13. The Latin versions render qui in sublimitate sunt.

ἵνα κ.τ.λ. expresses the leading thought in State prayers. The idea is clearly brought out in our Prayer for the Church Militant: … “our Queen, that under her we may be godly and quietly governed.”

The distinction drawn by commentators between ἤρεμος and ἡσύχιος, that the former refers to freedom from trouble without, and the latter from trouble within, is hardly to be pressed. For the latter word cp. Plato’s ἡσύχιος ὁ σώφρων βίος (Charm. 160 B).

The word εὐσέβεια calls for special notice as being one of a group of words occurring in St Paul’s writings for the first time in the Pastoral Epistles, and there used repeatedly. In these letters εὐσέβεια occurs 11 times, εὐσεβεῖν once, and εὐσεβῶς twice, the only other instances in the N.T. of these terms being 4 in 2 Peter , 2 in Acts; we have also εὐσεβής in Acts 10:2; Acts 10:7; Acts 22:12, and 2 Peter 2:9. These words are all found in the LXX., with greater frequency in the later books; and, indeed, are common in Greek literature, both early and late (e.g. in Philo and Josephus). That they were within St Paul’s sphere of knowledge is thus assured; and, as a matter of fact, he has the corresponding forms ἀσέβεια and ἀσεβής in Romans. But why he should not have used them before and yet should use them so often in these latest letters is among the unsolved problems of the phraseology of the Pastorals, although corresponding literary phenomena have been often observed (see Introd. p. xxxviii.). It is worth remarking that this group of words is similarly prominent in Book IV. of the Sibylline Oracles [cir. 80 A.D.), as designating the elect of God. εὐσέβεια is a more general word than θεοσέβεια (see 1 Timothy 2:10) and is almost equivalent to the Latin pietas, due esteem of superiors, whether human or Divine, while θεοσέβεια is restricted to God as its object. However in the N.T. εὐσέβεια always has reference to God; and in the present passage this is well brought out by the juxtaposition of σεμνότης; σεμνότης manifests itself by our demeanour in human society, εὐσέβεια by the fulfilment of duty to God. In the later days of Athanasius εὐσέβεια had almost come to be equivalent to orthodoxy; and Arius, writing to Eusebius, plays upon this, ending his letter with the words ἀληθῶς εὐσέβιε.

σεμνὀτης is also peculiar to these letters (see 1 Timothy 3:4 and Titus 2:7); gravity best conveys the meaning, an intense conviction of the seriousness of life, and the difficulty of realising the Christian ideal (see note on Titus 1:7). One of the resolutions set down in Dr Pusey’s penitential rule was “to pray daily for σεμνότης[519]”; and the underlying idea is one that must not be left out of sight. Bishop Butler’s comment on the passage, though he takes no account of the context, is itself a signal example of such σεμνότης: “It is impossible,” he says (Sermons on Public Occasions, v.), “to describe the general end which Providence has appointed us to aim at in our passage through the present world in more expressive words than these very plain ones of the Apostle.… To lead a quiet and peaceful life &c. is the whole that we have any reason to be concerned for. To this the constitution of our nature carries us; and our external condition is adapted to it.”

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"Commentary on 1 Timothy 2:2". "Cambridge Greek Testament for Schools and Colleges". https: 1896.

Whedon's Commentary on the Bible

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 Romans 13:1-7. Quietude, godliness, and honesty, that is, orderly deportment, were the results sought in prayer.

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Whedon, Daniel. "Commentary on 1 Timothy 2:2". "Whedon's Commentary on the Bible". https: 1874-1909.

Schaff's Popular Commentary on the New Testament

1 Timothy 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, εὐσεβείᾳ, shows that it was received as equivalent to ‘the fear of the Lord,’ in Proverbs 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 (Æn. i. 151).

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Schaff, Philip. "Commentary on 1 Timothy 2:2". "Schaff's Popular Commentary on the New Testament". https: 1879-90.

The Expositor's Greek Testament

1 Timothy 2:2. ὑπὲρ βασιλέων: 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 1 Timothy 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 τῶν βασιλέων: 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 βασιλεῖς whose characters could seriously affect those about them. The plural is similarly used in Matthew 10:18 and parallels.

On the duty of prayer for kings see Jeremiah 29:7, Ezra 6:10, Baruch 1:11, 1 Maccabees 7:33, Romans 13:1, Titus 3:1, 1 Peter 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.

ἐν ὑπεροχῇ: in high place (R.V.). The noun occurs in an abstract sense, καθʼ ὑπεροχὴν λόγου σοφίας, 1 Corinthians 2:1; but the verb is found in this association: Romans 13:1, ἐξουσίαις ὑπερεχούσαις; 1 Peter 2:13, βασιλεῖ ὡς ὑπερέχοντι. The actual phrase τῶν ἐν ὑπεροχῇ ὄντων is found in an inscription at Pergamum “after 133 B.C.” (Deissmann, Bible Studies, trans. p. 255).

ἵνα ἤρεμον: 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, δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν … [ ὥστε σώζεσθαι ἡμᾶς] ὑπηκόους γινομένουςτοῖς ἄρχουσιν καὶ ἡγουμένοις ἡμῶν ἐπὶ τῆς γῆς, and esp. § 61. Von Soden connects ἵνα, κ. τ. λ. with παρακαλῶ.

ἤρεμος and ἡσύχιος, tranquil and quiet (R.V.), perhaps refer to inward and outward peace respectively. See Bengel, on 1 Peter 3:4. ἡσυχία also has an external reference where it occurs in N.T., Acts 22:2, 2 Thessalonians 3:12, 1 Timothy 2:11-12. ἠρεμέω is found in a papyrus of ii. A.D. cited by Moulton and Milligan, Expositor, vii., vii. 471.

διάγω is used in the sense of passing one’s life, absolutely, without βίον expressed, in Titus 3:3.

ἐν πάσῃ εὐσεβείᾳ κ. σεμνότητι: 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. εὐσέβεια and σεμνότης, piety and seriousness, belong to the vocabulary of the Pastoral Epistles, though εὐσ. occurs elsewhere; see reff. In the Pastorals εὐσέβεια 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 1 Timothy 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). σεμνότης is rather gravitas, as Vulg. renders it in Titus 2:7, than castitas (Vulg. here and 1 Timothy 3:4) just as σεμνός is a wider term than pudicus as Vulg. always renders it (Philippians 4:8; 1 Timothy 3:8; 1 Timothy 3:11; Titus 2:2). The A.V. honesty is an older English equivalent for seemliness. σεμνός and σεμνότης connote gravity which compels genuine respect.

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on 1 Timothy 2:2". The Expositor's Greek Testament. https: 1897-1910.

George Haydock's Catholic Bible Commentary

For kings, who were then heathens, this being in Nero's time. (Witham) --- Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)

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Haydock, George Leo. "Commentary on 1 Timothy 2:2". "George Haydock's Catholic Bible Commentary". https: 1859.

Mark Dunagan Commentary on the Bible

“For kings”: This term was used for Roman Emperors; it was also used for the highest governors in some of the provinces, such as King Herod. The Roman Emperor at the time of this letter was Nero. Both Jeremiah (19:7) and Ezra had commanded the Jewish people to pray for their conquering heathen rulers. “God Himself has given to human rulers this authority (Romans 13:1 ff), and Christians can assist them by prayer. It is significant that Paul singled out for special mention a group of persons who might be the most easily hated by Christians. These were the days of the infamous Nero. The administrators in most areas did not wholeheartedly protect Christians. Consequently, believers had learned to fear the power resident in their governments. But lest that fear become hatred, Paul urged the antidote-prayer” (Kent p. 102).

“And all who are in authority”: This covers all the lesser officials under the Emperor.

“So that”: One of the purposes of such prayers.

“We may lead a tranquil and quiet life”: The term “tranquil” indicates tranquility arising from without, while “quiet” indicates a tranquility arising from within. Thus there is nothing selfish or wrong about praying for an absence of persecution and a life that is free from outward disturbances that hinder our worship. In addition, such a peaceful condition would also benefit the entire country and all citizens including Christians. We need to pray that rulers would have the wisdom to see that Christians are good for a country and are not a threat. A tremendous amount of our lives is affected by the policies and plans of those in authority, we cannot have the attitude that whatever government I am under does not affect me. “Paul believed that prayer made a definite difference in national affairs and brought about conditions favorable to the furtherance of the Gospel” (Hiebert p. 53). Such peace would include the absence of war, revolution, rebellion and persecution.

“In all godliness and dignity”: Peaceful times are not a reason to sin or indulge in temptation; rather they are times in which one can serve God and their fellowman effectively. “Godliness” can be defined as a Godward attitude resulting in always doing what is pleasing to God. The term “dignity” means “reverence, seriousness, respectfulness and holiness” (Arndt p. 747). “It is a quality of life that earns respect” (Reese p. 48). “It never forgets the reverence due to God; it never forgets the rights due to men; it never forgets the respect due to self. It lives forever conscious of duty human and divine. It describes the character of the man who never fails God, man, or himself” (Barclay p. 70).

Thus the prayer is that government officials would create policies that enable the Christian to serve both God and man. “The duty of government is to protect men’s God-given rights. It is not the government’s prerogative to determine by vote what is right. God has already settled that” (Reese p. 48).

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Dunagan, Mark. "Commentary on 1 Timothy 2:2". "Mark Dunagan Commentaries on the Bible". https: 1999-2014.

E.W. Bullinger's Companion Bible Notes

in. App-104.

authority. Greek. huperoche. See 1 Corinthians 2:1.

that = in

order that. Greek. hina.

lead. Greek. diago, Only here and Titus 3:3.

quiet. Gt. eremos. Only here.

peaceable. Greek. hesuchios. Only here and 1 Peter 3:4.

life. App-170.

godliness. Greek. eusebeia. See Acts 3:13.

honesty = gravity. Greek. semnotes. Only here, 1 Timothy 3:4, and Titus 2:7. Compare 1 Timothy 3:8.

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Bullinger, Ethelbert William. "Commentary on 1 Timothy 2:2". "E.W. Bullinger's Companion bible Notes". https: 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

For kings - a confutation of the adversaries who accused Christians of disaffection to the ruling powers (Acts 17:7; Romans 13:1-7).

All that are in authority , [ toon (Greek #3588) en (Greek #1722) huperochee (Greek #5247)] - 'in eminence.' The "quiet" of Christians often more depended on subordinate rulers than on the supreme king.

That we may lead - that we may be blessed with such good government as to 'pass' [ diagoomen (Greek #1236)], etc. The prayers of Christians for the government bring down peace to themselves.

Quiet , [ eeremon (Greek #2263)] - not troubled from without.

Peaceable , [ heesuchion (Greek #2272)] - 'tranquil:' not troubled from within (Olshausen). 'He is peaceable [ heesuchios (Greek #2272), from heemai, I sit] who makes no disturbance; he is quiet [ eeremos (Greek #2263)] who is himself free from disturbance' (Tittmann).

In all - "in all (possible) godliness;" literally, well-directed reverence or worship [ eusebeia (Greek #2150): but theosebeia (Greek #2317)]; 1 Timothy 2:10, "godliness."

Honesty , [ semnoteeti (Greek #4587)] - "gravity" (Titus 2:2; Titus 2:7), 'decorum' of conduct. As "godliness" relates to God, "gravity" is in relation to men. In the Old Testament the Jews were commanded to pray for their pagan rulers (Ezra 6:10; Jeremiah 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor until near the destruction of Jerusalem. The Zealots, instigated by Eleazar, renounced this custom (Josephus, Jewish Wars, 2: 17), whence the war originated.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Timothy 2:2". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https: 1871-8.

Ellicott's Commentary for English Readers

(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 Cæsar.”

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. Paul’s ideal Christian must walk during his quiet, unobtrusive pilgrimage, was reverence and decorum.

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Ellicott, Charles John. "Commentary on 1 Timothy 2:2". "Ellicott's Commentary for English Readers". https: 1905.

Treasury of Scripture Knowledge

For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
Ezra 6:10; Nehemiah 1:11; Psalms 20:1-4; 72:1; Jeremiah 29:7
for all
Romans 13:1-7; 1 Peter 2:13
or, eminent place. that.
Genesis 49:14,15; 2 Samuel 20:19; Proverbs 24:21; Ecclesiastes 3:12,13; 8:2-5; Romans 12:18; 1 Thessalonians 4:11; Hebrews 12:14
all godliness
Luke 1:6; 2:25; Acts 10:22; 24:16; Philippians 4:8; Titus 2:10-14; 1 Peter 2:9-13; 2 Peter 1:3-7

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Torrey, R. A. "Commentary on 1 Timothy 2:2". "The Treasury of Scripture Knowledge". https:

The Bible Study New Testament

For kings and all others. Whether they are "worthy" has nothing to do with it. Christians are to pray for all who are in authority, no matter who they are or what they are! [It is very possible that the circumcision party opposed praying for non-Christians.] That we may live. Plummer writes: "Only in the attitude of mind which makes us pray and give thanks for our fellowmen is the tranquility of a godly life possible." [Johnson takes this to mean the prayers ask God to overrule the authorities to allow Christians to live and worship in peace. But this might contradict 1 Thessalonians 3:3.]

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Ice, Rhoderick D. "Commentary on 1 Timothy 2:2". "The Bible Study New Testament". https: College Press, Joplin, MO. 1974.

1 Timothy 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; Ray Stedman; sermon on 1 Timothy 2:1 ff)

You might want to read Titus 3:1-3 for further along these lines.


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Derickson, Stanley. "Commentary on 1 Timothy 2:2". "Stanley Derickson - Notes on Selected Books". https:

Lectionary Calendar
Saturday, July 4th, 2020
the Week of Proper 8 / Ordinary 13
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