CRITICAL AND EXPLANATORY NOTES
1 Timothy 2:1. Supplications, prayers, intercessions.—The first is a special form of the second. Intercession is prayer in its most individual and urgent form—prayer in which God is sought in audience and personally approached (Ellicott). Thanksgivings are always to accompany prayers.
1 Timothy 2:2. For kings, and all that are in authority.—It is very noticeable that the neglect of this duty on the part of the Jews led to the commencement of their war with the Romans. That we may lead a quiet and peaceable life.—A life that is free from the rude shocks consequent on political strife, and equally free from participation in intrigue or sedition. In all godliness and honesty.—R.V. “in all godliness and gravity.” The former word describes the direction of our reverence to whatever is truly worthy of it. “Honesty denotes the decency and propriety of deportment which befits the chaste, the young, and the earnest, and is as it were the appropriate setting of higher graces and virtues” (Ellicott).
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Timothy 2:1-3
Prayer a Universal Duty.
I. Should be offered for all classes.—“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and all that are in authority” (1 Timothy 2:1-2). There is very little difference of meaning in the terms here used for prayer. “And yet this heaping up of words,” says Calvin, “is not superfluous; but Paul appears purposely to join together three terms for the same purpose in order to recommend more warmly and urge more strongly earnest and constant prayer. We know how sluggish we are in this religious duty, and therefore we need not wonder if for the purpose of rousing us to it the Holy Spirit employs various excitements.” While we are to pray for all men, “kings and all that are in authority” are mentioned as especially needing our prayers: their exalted position and great responsibilities needing help from heaven that their duties may be discharged with impartiality and justice. Though public authorities may be opposed to the gospel, as was the case in the apostle’s days, they are not to be neglected in our prayers. “The scope of a Christian’s desires and gratitude, when he appears before the Lord, must have no narrower limit than that which embraces the whole human race. The solidarity of the whole body of Christians, however distant from one another in space and time, however different from one another in nationality, in discipline, and even in creed, is a magnificent fact of which we all of us need from time to time to be reminded, and which, when we are reminded of it, it is difficult to grasp. Members of sects that we never heard of, dwelling in remote regions of which we do not even know the names, are nevertheless united to us by the eternal ties of a common baptism and a common belief in God and in Jesus Christ. The Eastern sectarian in the wilds of Asia, and the Western sectarian in the backwoods of North America, are members of Christ and our brethren, and as such have spiritual interests identical with our own, for which it is not only our duty but our advantage to pray. What shall we say, then, about the difficulty of realising the solidarity of the whole human race? The population of the globe, those who are not even in name Christian, outnumber us by at least three to one” (Plummer). For these we should not fail to pray, and give all the assistance we can to missionary enterprise and humanising efforts.
II. Should be accompanied with thanksgiving.—“And giving of thanks” (1 Timothy 2:1). Prayer is cold and meaningless unless it is interfused with a thankful spirit. Gratitude prompts prayer, and in the answers God is continually giving, finds new themes for supplication. A Maryland planter was riding to one of his plantations under a state of religious awakening. He heard the voice of prayer and praise in a cabin, and, listening, discovered that a negro from a neighbouring estate was leading the devotion of his own slaves, and offering fervent thanksgiving for the blessing of their depressed lot. His heart was touched, and with emotion he exclaimed, “Alas! O Lord, I have my thousands and tens of thousands, and yet, ungrateful wretch that I am, I never thank Thee as this poor slave does, who has scarcely clothes to put on, or food to satisfy his hunger!
III. Should be offered in order to secure real progress in the Christian life.—“That we may lead a quiet and peaceable life in all godliness and honesty” (1 Timothy 2:2). Here is a reason for praying for kings and magistrates—that they may use their power in the maintenance of peace and good order and in defending the interests of true religion, that while restraining the violence of wicked man they may not recklessly plunge the nation into war. The Christian has a reverence for law, and the maintenance of law and order is helpful to growth and progress in religion. “I have been benefited by riding alone a long journey in giving that time to prayer. Making an errand to God for others, I have gotten something for myself. I have been really confirmed in many particulars that God heareth prayers, and therefore I pray for anything, of how little importance soever. He enables me to make no question that this way, which is mocked and nicknamed, is the only way to heaven” (S. Rutherford).
IV. Prayer for all classes has the Divine approval.—“For this is good and acceptable in the sight of God our Saviour” (1 Timothy 2:3). God is willing that all should be saved; therefore we should meet the will of God in behalf of others by praying for the salvation of all men. More would be saved if we prayed more. “Since God wishes that all should be saved, do you also wish it, and if you wish it pray for it. For prayer is the instrument of effecting such things” (Chrysostom).
Lessons.—
1. True prayer is ever unselfish.
2. Prayer is the vital element of religious progress.
3. Acceptable prayer is answered prayer.
GERM NOTES ON THE VERSES
1 Timothy 2:1-3. Forms of Prayer in Public Worship.
I. Are useful and necessary to obviate and prevent all extravagant levities or worse impieties in public worship.
II. That ministers less learned may have provision of devotions made for them.
III. That all the members of the Church may know the condition of public communion and understand beforehand what prayers they are to join in.
IV. To secure the established doctrine and faith of the Church.—Bishop Bull.
1 Timothy 2:1-2. Prayer for Kings and Governors.
I. Common charity should dispose us to pray for kings.
II. We are bound to pray for kings out of charity for the public.
III. Subjects are bound in gratitude, equity, and justice to pray for their princes.
IV. Princes need our prayers.
V. Prayer is the only allowable method for redressing our case if we suffer by princes.—Barrow.