1 Timothy 2:1–7

November 7th, 2023| Topic: 1 Timothy, aBeLOG | 0

Corporate prayer for all people is critically important so that all may be redeemed; such prayers please God by furthering his economy, facilitated by the proclamation and teaching for which his people have been appointed.

First Timothy 2, in general, details how Timothy (and other readers) must execute the command Paul had entrusted to him in 1:18–19. First in importance was to be prayer for all people. Indeed, coming after the redeemability of a Paul (1:12–14), of sinners in general (1:15–17), and perhaps even of false teachers (1:18–20), this call to pray for “all people” (2:1) that “all people” may be saved (2:4) makes sense as an integral part of the praxis of God’s people. The word “all” shows up a number of times in 2:1–7, pointing to the breadth of these exhortations: 2:1a, 1b, 2a, 2b, 4, 6 (and also in 2:8, 11). To this one could add all manner of prayer, implied by the four synonyms used for this activity in 2:1—“requests,” “prayers,” “intercessions,” and “thanksgivings.” So one might read this exhortation this way: “I urge that [all prayers] be made for all people.”

The quality of community Christian life sought (as a result of these prayers) is one that is “peaceful” and “quiet” (2:2), calm and serene. This life is also characterized by “all godliness and dignity” (2:2). “Godliness,” equivalent to the OT’s “fear of the Lord/God,” is a matter of emphasis in this letter: over half of the occurrences of the word in the NT occur in 1 Timothy (eight of the fifteen instances).

Perhaps the prayer for authorities would facilitate the salvation of “all people” by creating a salubrious society in which Christians thrive in godly living, thus influencing “all people … to come to the knowledge of the truth.” In all likelihood, prayer for rulers is directed to their salvation, too; they are certainly part of “all people” that God desires be saved. Together, being “saved” and “coming to the knowledge of the truth” encompass the work of God in Christ, making those who were once rebels into a people for his own possession exhibiting godliness. Thus, this making of a people of God should not be restricted to atonement related events. The scope of God’s purpose began in eternity past and will continue until all things in the cosmos are consummated in Christ (Eph 1:9–10)—the broadest sense of “gospel,” the economy of God. So the thrust of this section makes prayer of this sort not an optional activity for the church, but one that is integral to the proper functioning of the “household of God” (3:15), and entirely “good and pleasing” in the eyes of “God our Savior.”

This grand plan and its furtherance was the “testimony” of Jesus (2:6)—in deed and in word—at the “proper time,” for the proclamation of which Paul was “appointed” as “herald, and apostle, … [and] teacher” to the Gentiles (2:7). The apostle’s confession of his appointment to proclaim Jesus’s testimony underscores his wonder: “for this I myself was appointed!” Imagine that, he exclaims! After the self-description of his miserable status before God in 1:12–20, it is no surprise that Paul has to emphasize that he isn’t kidding here about the magnitude of the responsibility with which he had been entrusted as a witness to the incredible transactions of God!

These emphases on Paul’s personal appointment and sending also indicates the importance of what God is doing, not just in an isolated corner in the Levant for some unique peoples, but for Gentiles, i.e., all peoples, and all across the world. What a grand and glorious plan of God! And what a way for the people of God to partner with him in this global and cosmic program—by prayer and proclamation!

[For more details, see my commentary on 1 & 2 Timothy, Titus.]