1 Timothy 2:1
Verse
Context
Sermons
George Verwer
Keith Daniel
Willie Mullan
Wesley Duewel
K.P. Yohannan
Colin Peckham
William MacDonaldSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: - Supplications - Δεησεις· Prayers for averting evils of every kind. Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need. Intercessions - Εντευξεις· Prayers in behalf of others. Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight.
John Gill Bible Commentary
I exhort therefore, that first of all,.... The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding chapter, in which he orders Timothy to charge some that they teach no other doctrine than that of the Gospel, gives an account of his own ministry, and call to it, and of the glorious Gospel of the blessed God, which was committed to his trust, and stirs up Timothy to the faithful and diligent discharge of his work and office; now proceeds to the latter, to prayer, and exhorts unto it; either Timothy in particular, for so read the Syriac, Arabic, and Ethiopic versions, "I exhort thee", or "desire thee"; or else the church in general; unless it should rather be thought to be a charge to Timothy to exhort, and so Beza's Claromontane copy reads, "exhort thou therefore": but it is commonly considered as an exhortation of the apostle's, which he was very urgent in: it was what lay much upon his mind, and he was greatly desirous that it should be attended unto; for so the words may be read, "I exhort first of all", or before all things; of all things he had to say, this was the chief, or it was what he would have principally and chiefly done by others: for this does not so much regard the order of time, that prayer should be made early in the morning, in the first place, before anything else is done, and particularly before preaching, which seems to have been the custom of the primitive saints, Act 4:31 but the pre-eminence and superior excellency of it; though the words may be rendered, "I exhort, that first, the supplications of all be made": and so may regard public prayer, the prayer of the whole church, in distinction from private prayer, or the prayer of a single person; which is expressed by different words, supplications, prayers, intercessions, and giving of thanks: the first of these, "supplications", signifies such petitions for things that are wanted by men, either by themselves or others; and that either for their bodies or souls, as food and raiment for the one, and discoveries of pardoning love, supplies of grace, spiritual peace, comfort, &c. for the other: and the second word, "prayers", signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others: and the next word, "intercessions", intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them: and the last word, "thanksgivings", with which requests should always be made known to God, designs that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual: and these are to be made for all men; not only for all the saints, for all the churches of Christ, and, ministers of the Gospel; nor only for near relations and friends, according to the flesh; but for all the inhabitants of the country and city in which men dwell, the peace and prosperity of which are to be prayed for; yea, for enemies, and such as reproach, persecute, and despitefully use the saints, even for all sorts of men, Jews and Gentiles, rich and poor, high and low, bond and free, good men and bad men: for it cannot be understood of every individual that has been, is, or shall be in the world; millions of men are dead and gone, for whom prayer is not to be made; many in hell, to whom it would be of no service; and many in heaven, who stand in no need of it; nor is prayer to be made for such who have sinned the sin unto death, Jo1 5:16 besides, giving of thanks, as well as prayers, are to be made for all men; but certainly the meaning is not, that thanks should be given for wicked men, for persecutors, and particularly for a persecuting Nero, or for heretics, and false teachers, such as Hymenaeus and Alexander, whom the apostle had delivered to Satan. But the words must be understood of men of all sorts, of every rank and quality, as the following verse shows.
Matthew Henry Bible Commentary
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, Pe1 3:10, Pe1 3:11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in. II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, Ti1 2:4. 1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (Ti1 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mat 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life. 2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days - man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Pe1 1:10, Pe1 1:11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mar 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom 11:13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty. III. A direction how to pray, Ti1 2:8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Psa 26:6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.
Tyndale Open Study Notes
2:1–3:13 Paul moves to the areas of conduct in God’s household that were affected by the false teachers (3:15). Community life had been corrupted in worship and gender roles (2:1-15) and leadership (3:1-13). 2:1-15 This unit deals first with prayer (2:1-7) and with the deportment of men and women (2:8-10). It closes with the question of women and teaching (2:11-15). 2:1-7 Here, prayer focuses on the church’s mission, which suggests that the false teachers had brought the church into disrepute in the wider society (cp. 3:6-7; 6:1; Titus 2:5) and hampered its mission to the Gentiles. 2:1 all people: The prayers of the false teachers and their disciples were evidently not consonant with God’s will to save all kinds of people (2:3-4).
1 Timothy 2:1
A Call to Prayer
1First of all, then, I urge that petitions, prayers, intercessions, and thanksgiving be offered for everyone—2for kings and all those in authority —so that we may lead tranquil and quiet lives in all godliness and dignity.
- Scripture
- Sermons
- Commentary
3-Minute Call to Prayer
By George Verwer5.4K02:53Need For PrayerMAT 6:331CO 10:13EPH 6:171TH 5:171TI 2:1JAS 1:221PE 5:8In this sermon, the speaker emphasizes the importance of prayer in the church and the consequences of neglecting it. He highlights the decline of prayer meetings in America and attributes many societal issues, such as divorce and immorality, to the lack of spiritual warfare and prayer. The speaker urges the congregation to recommit their lives to God and to be obedient in wearing the whole armor of God, including the shield of faith and the sword of the spirit. He also acknowledges the presence of men and women of prayer, but expresses his concern that there are not enough individuals who take prayer seriously.
Ye Shall Be Free Indeed!
By Keith Daniel2.1K55:52FreedomISA 53:6ROM 1:16ROM 6:16ROM 6:231TI 2:11TI 2:41JN 2:2In this sermon, the preacher shares a personal experience of searching for a young man who was lost and in danger. The preacher expresses his desperation and plea to God to find the young man before it's too late. Eventually, the preacher encounters the young man, who is covered in blood and in a drugged state. Despite warnings from others, the preacher gets out of his car and confronts the young man, revealing that he knows his name and the circumstances surrounding his disappearance. The preacher emphasizes the power of God's intervention and the importance of yielding oneself to obedience and righteousness.
(Revelation) the Church at Laodicea
By Willie Mullan2.0K1:02:37Laodicea1TI 2:1In this sermon, the preacher emphasizes the importance of preaching the gospel and coming together in prayer. He encourages listeners to find a place where they can do what the Lord wants them to do. The preacher also highlights the need to overcome lukewarmness, wretchedness, pride, and blindness by allowing Christ to take control. He emphasizes the importance of having a vision of both the glory of the Lord and the reality of hell. The sermon concludes with a call to repentance and a reminder that letting the Lord in is essential for making a positive impact on the world.
Holy Hunger & Deeper Reigning With Christ
By Wesley Duewel1.8K59:341TI 2:1
This sermon emphasizes the importance of intercession and prayer as a way to reign with Jesus. It highlights the role of believers as royal priests who are called to intercede for others, including praying for leaders and nations. The message stresses the power of intercession in changing lives, communities, and even nations, urging listeners to fulfill their role in reigning with Christ through prayer.
The Impact One Life Can Have, Part Three
By K.P. Yohannan1.6K25:59BenevolenceMAT 6:33MAT 16:24LUK 9:232CO 6:142CO 6:171TI 2:11TI 6:10In this sermon, the preacher emphasizes the importance of knowing God and having a personal relationship with Him. He encourages the audience to stand and acknowledges that they are present because God brought them there. The preacher assures the audience that God knows everything about them and loves them just as they are. He compares God's love to that of a father embracing his prodigal son. The sermon also includes a brief mention of a charity organization called Gospel for Asia, which provides practical gifts to the poor and shares the Gospel with them.
The Lewis Revival 1949 - Part 2
By Colin Peckham1.3K08:492CH 7:14PSA 34:3MAT 6:6ACT 1:14EPH 6:18PHP 4:6COL 3:161TH 5:171TI 2:1JAS 5:16
This sermon delves into the background and characteristics of the 1949 revival in Lewis, highlighting the influence of Scripture, the emphasis on prayer, and the deep spiritual heritage of the community. It explores how the revival was already present through the praying people before Duncan Campbell's arrival, emphasizing the importance of prayer and the Word of God in preparing hearts for revival.
Lake Geneva Bible Conference 1984-06 1 Timothy 2:15
By William MacDonald1.1K40:51Conference1TI 2:1In this sermon, the speaker begins by reading from 1 Timothy 2:1-6, which emphasizes the importance of supplications, prayers, intercessions, and giving thanks for all people, including kings and those in authority. The speaker then shares a story about visiting a dying man who believed that having four sons was his ticket to heaven, highlighting the absurdity of such a belief. The speaker goes on to discuss the role of women in the church, stating that while they have a wonderful ministry from the Lord, they are not given a place of public leadership. The sermon concludes by emphasizing the significance of elders in the local assembly, suggesting that an unknown elder holds more value to God than the ruler of the greatest empire in the world.
The Local Church 3 - Part 5
By William MacDonald1.1K06:49MAT 7:7ACT 2:42ROM 12:12EPH 6:18PHP 4:6COL 4:21TH 5:191TI 2:1HEB 4:16JAS 5:16
This sermon emphasizes the power and importance of fervent and big prayers, drawing examples from historical figures like Alexander the Great and encouraging believers to approach God with bold requests. It highlights the significance of honoring God through the greatness of our prayers, reminding that prayer is more important than service and that we should seek guidance from the Holy Spirit in all aspects of our lives and worship.
Gebet Und Sorgengeist (German)
By Corrie Ten Boom1.1K32:25GermanPSA 55:22ISA 53:4MAT 11:28MAT 28:20PHP 4:61TI 2:11PE 5:7In this sermon, the speaker shares a personal experience of facing difficulties and how the caring spirit of God helped overcome them. The speaker emphasizes the importance of not being concerned and casting our worries upon the Lord, as stated in the Bible. They also highlight the power of prayer and how it can transcend distance and bring comfort and support to missionaries. The sermon concludes with the reminder that Jesus is always with us, even in our closets, and that we can find joy and hope in His love, knowing that we will be reunited with loved ones in the divine realm.
The Local Church 4 - Part 5
By William MacDonald1.0K07:40MAT 7:7ACT 13:2ROM 8:26EPH 6:18PHP 4:6COL 4:21TH 5:191TI 2:1HEB 4:16JAS 5:16
This sermon emphasizes the importance of prayer, highlighting its power to accomplish miraculous feats, the need for fervent and big prayers that honor God, and the significance of prioritizing prayer over service. It also discusses the role of the Holy Spirit in guiding the assembly in various aspects, such as governance, worship, goals, fund dispersal, and public worship, urging believers not to quench the Spirit's leading.
(1 Timothy) the Christian and the State
By Brian Brodersen1.0K56:271TI 2:1In this sermon, the speaker emphasizes the importance of Christians praying for the government and being open to God's guidance in their involvement in politics. They acknowledge that while they may have personal opinions on certain candidates, they ultimately trust in God's plan for human history. The speaker highlights the responsibility of the church to pray for God's will and for the salvation of all people. They also express concern about the negative representation of Christians in the political sphere and call for wisdom and involvement beyond prayer.
16 - Living and Working by Faith
By Ben Torrey1.0K09:45Living By FaithPRO 3:5MAT 6:33EPH 4:3PHP 4:191TI 2:1JAS 5:16In this sermon, the speaker discusses a change in the way the church operates and seeks financial support. They mention their involvement in the Three Seas project and the transformation they witnessed in the Korean church. The speaker shares their personal struggle with fundraising and how they turned to the Lord for provision. They then describe a moment when they felt the Lord speak to them, instructing them not to ask for money but to trust in Him for their needs.
(1 Timothy) God the Savior of All Men
By Brian Brodersen1.0K51:151TI 2:1In this sermon, the preacher emphasizes the power of prayer in loosening the grip of the devil on a person's life. He refers to Paul the apostle's mission to turn people from darkness to light and from the power of Satan to the power of God. The preacher also highlights how Satan blinds the minds of those who do not believe in the gospel. He then discusses the importance of salvation and how it implies being rescued and delivered from sin. The sermon concludes with a reminder that there is only one true God and Jesus Christ is the mediator between God and humanity.
Prayer - Founded on the Law and the Gospel
By Bill McLeod98244:35PrayerMAT 6:33ACT 6:4ROM 3:10ROM 3:231TH 5:171TI 1:81TI 2:1In this sermon, the preacher emphasizes the importance of prayer in the church. He shares a story of a pastor who was struggling to see any results in his ministry until he called on a group of praying men to intercede. After their prayers, the church saw a significant increase in attendance and salvations. The preacher urges Christians to learn from this example and embrace a Book of Acts type of Christianity, where prayer is central. He also shares another story of a couple who prayed daily and believed for the salvation of their relatives, eventually seeing their prayers answered and their church growing. The sermon highlights the power of believing prayer and encourages believers to prioritize prayer in their lives.
Pray for Kings - Part 1 With Chip Brogden
By Chip Brogden77022:331TI 2:1
This sermon focuses on the importance of prayer, specifically interceding for kings and nations, to align with God's will and bring about His kingdom on earth. It delves into the concept of bridging the gap between God's desires and the current state of the world through the prayers of believers, emphasizing the active role God plays in human affairs. The message highlights the power of prayer in partnering with God to fulfill His purposes and bring about His will on earth.
Pray for Kings - Part 2
By Chip Brogden74820:441TI 2:1
This sermon emphasizes the importance of praying for God's will and His kingdom, going beyond personal needs to intercede for leaders and governments worldwide. It highlights the impact of secular authority on our lives and the need to pray for leaders to align with God's purposes, promoting peace and godliness. The foundational principles of secular authority being established by God and the responsibility to pray for leaders for a peaceful and godly life are discussed.
Thirsting After God
By Keith Price69800:00PSA 119:11ISA 58:11JHN 7:37PHP 4:61TI 2:12TI 2:15JAS 1:22In this sermon, the speaker shares a personal experience of walking through a narrow passageway with his friends. He then introduces the concept of the various images of Jesus in the Gospel of John, such as "I am the bread of life" and "I am the light of the world." The speaker emphasizes the importance of coming to Christ and believing in him for forgiveness and salvation. He also mentions Blaise Pascal's idea of a God-shaped vacuum in our hearts that can only be filled by God. The sermon concludes by highlighting the need for a meaningful and purposeful life found in a relationship with Jesus.
The House of Prayer: Our Eternal Identity
By Mike Bickle1447:38Intimacy in PrayerEternal IdentityEXO 19:6PSA 2:8PSA 72:15ISA 42:10ISA 56:7MAT 21:131TI 2:1HEB 7:25JAS 4:2REV 22:17Mike Bickle emphasizes that the house of prayer is not merely a ministry focus but the eternal identity of God's people. He explains that being a house of prayer involves a deep interaction with God's heart, where our prayers move His heart and vice versa. Bickle highlights the importance of intimacy-based intercession, asserting that this relationship is vital for the release of God's resources in our lives and the world. He warns against the distractions that hinder our prayer life and calls for a recognition of our identity as a house of prayer, which will continue into eternity. Ultimately, he encourages believers to engage actively in prayer as a reflection of their relationship with God.
Changing the Politicians Themselves
By Robert P. Jr Dugan0PRO 11:14PRO 14:34PRO 21:1PRO 29:2ROM 13:11TI 2:11PE 2:13Robert P. Jr Dugan preaches about the importance of political involvement and the impact of volunteers in shaping history through elections. He emphasizes the power of citizens to influence politicians through grassroots efforts and elections, highlighting the significance of being actively engaged in the political process to bring about change. Dugan uses examples from past presidential, senate, and house elections to illustrate how narrow victories and close margins can determine the course of history, stressing the need for citizens, including evangelicals, to participate in campaigns and support candidates aligned with their values.
Lincoln at Prayer
By Elton Trueblood02CH 7:14PSA 51:17MAT 6:6LUK 18:1EPH 6:18PHP 4:6COL 4:21TH 5:161TI 2:1JAS 5:16Elton Trueblood delves into the deep religious experiences of Abraham Lincoln, highlighting his profound faith in God and the power of prayer. Lincoln's personal practice of prayer, from seeking guidance to expressing gratitude, is evident throughout his life, shaping his character and decisions. Despite facing immense burdens and challenges, Lincoln maintained a genuine and deep piety, seeking God's will and guidance in all aspects of his life. His theology of prayer focused on understanding God's will and seeking divine mercy and blessings for the nation, emphasizing humility, repentance, and unity in prayer.
The Christian Life
By David Shelby Corlett0GEN 14:19MAL 3:10MAT 22:21JHN 14:16JHN 17:14ACT 1:8ACT 17:24ROM 8:2ROM 8:41CO 6:191CO 9:141CO 10:311CO 16:22CO 6:142CO 9:7GAL 5:22GAL 6:10EPH 1:13EPH 5:331TH 5:221TI 2:1TIT 2:12HEB 10:241PE 2:131PE 4:102PE 3:18David Shelby Corlett preaches on the standard of Christian living, emphasizing the importance of living upright, sober, and godly lives according to the moral law revealed in the Scriptures, seeking to glorify God in all aspects of life. Christians are called to glorify God in their bodies by recognizing that they are temples of the Holy Spirit, refraining from practices that do not honor God, and living in a way that reflects God's glory. The obligations for Christian growth include developing holiness, Christian virtues, and actively manifesting these in daily life, while the means for growth involve attending public worship, engaging in devotional exercises, and serving in Christian ministry.
Moses and the People
By Clement of Rome0EXO 32:7JHN 15:13ROM 5:81TI 2:1HEB 7:25Clement of Rome reflects on the story of Moses interceding for the people of Israel after they sinned against God by making molten images. Despite God's anger and desire to destroy them, Moses pleads for their forgiveness, even offering to be blotted out of the book of the living in their place. This act of selfless intercession showcases Moses' deep love and care for his people, mirroring Christ's sacrificial love for humanity. Clement emphasizes the importance of intercessory prayer and sacrificial love in the face of sin and disobedience.
De Vitis Patrum, Book X
By Heribert Rosweyde0PSA 1:3MAT 12:501TI 2:1HEB 12:1JAS 5:16Heribert Rosweyde delves into the 'Spiritual Meadow' by Benedict Baker, highlighting the shift in atmosphere and theological reflections in Book Ten, focusing on the reverence towards the Blessed Virgin Mary as 'genetrix Dei'. The book emphasizes the importance of the holy Catholic Church, intercession of saints, and the struggles faced by monks and devout individuals living in cities. Through captivating stories of ordinary people and remarkable feats of faith, the book offers a unique insight into the monastic life and spiritual battles of the time.
A Father and an Older Brother
By Zac Poonen0LUK 15:11GAL 6:11TI 2:11PE 4:8REV 12:10Zac Poonen preaches on the parable of the prodigal son in Luke 15, emphasizing the depth of God's love for those who stray and exploit His goodness. He contrasts the attitudes of the older brother and the father in the parable, highlighting the difference between a teacher-like spirit and a father-like spirit, urging believers to strive for the latter. Poonen challenges Christians to move from being critical 'older brothers' to compassionate 'fathers', reflecting God's nature of forgiveness and love towards repentant sinners.
Bishop Bull on the Ancient Liturgies
By J.H. Newman01CO 14:40EPH 4:4COL 3:161TI 2:1JUD 1:3J.H. Newman preaches on the importance of following the apostolic tradition of set forms of prayer in the Church, as instructed by St. Paul to Timothy. He highlights how these ancient liturgies, though altered over time, still contain divine forms of prayer and thanksgiving that point back to apostolic origins. Newman emphasizes the unity and harmony found in these liturgies across different Christian churches, showcasing the consistency in prayers like the Sursum corda, Thanksgiving in the Communion, and Doxology. He also notes the significance of the prayer of Oblation in the Eucharist, which remains a testimony against later doctrinal innovations and corruptions.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I exhort - that, first of all - Prayer for the pardon of sin, and for obtaining necessary supplies of grace, and continual protection from God, with gratitude and thanksgiving for mercies already received, are duties which our sinful and dependent state renders absolutely necessary; and which should be chief in our view, and first of all performed. It is difficult to know the precise difference between the four words used here by the apostle. They are sometimes distinguished thus: - Supplications - Δεησεις· Prayers for averting evils of every kind. Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need. Intercessions - Εντευξεις· Prayers in behalf of others. Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It is probable that the apostle gives directions here for public worship; and that the words may be thus paraphrased: "Now, I exhort first of all that, in the public assemblies, deprecations of evils, and supplications for such good things as are necessary, and intercessions for their conversion, and thanksgiving for mercies, be offered in behalf of all men - for heathens as well as for Christians, and for enemies as well as for friends." See Macknight.
John Gill Bible Commentary
I exhort therefore, that first of all,.... The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding chapter, in which he orders Timothy to charge some that they teach no other doctrine than that of the Gospel, gives an account of his own ministry, and call to it, and of the glorious Gospel of the blessed God, which was committed to his trust, and stirs up Timothy to the faithful and diligent discharge of his work and office; now proceeds to the latter, to prayer, and exhorts unto it; either Timothy in particular, for so read the Syriac, Arabic, and Ethiopic versions, "I exhort thee", or "desire thee"; or else the church in general; unless it should rather be thought to be a charge to Timothy to exhort, and so Beza's Claromontane copy reads, "exhort thou therefore": but it is commonly considered as an exhortation of the apostle's, which he was very urgent in: it was what lay much upon his mind, and he was greatly desirous that it should be attended unto; for so the words may be read, "I exhort first of all", or before all things; of all things he had to say, this was the chief, or it was what he would have principally and chiefly done by others: for this does not so much regard the order of time, that prayer should be made early in the morning, in the first place, before anything else is done, and particularly before preaching, which seems to have been the custom of the primitive saints, Act 4:31 but the pre-eminence and superior excellency of it; though the words may be rendered, "I exhort, that first, the supplications of all be made": and so may regard public prayer, the prayer of the whole church, in distinction from private prayer, or the prayer of a single person; which is expressed by different words, supplications, prayers, intercessions, and giving of thanks: the first of these, "supplications", signifies such petitions for things that are wanted by men, either by themselves or others; and that either for their bodies or souls, as food and raiment for the one, and discoveries of pardoning love, supplies of grace, spiritual peace, comfort, &c. for the other: and the second word, "prayers", signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others: and the next word, "intercessions", intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them: and the last word, "thanksgivings", with which requests should always be made known to God, designs that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual: and these are to be made for all men; not only for all the saints, for all the churches of Christ, and, ministers of the Gospel; nor only for near relations and friends, according to the flesh; but for all the inhabitants of the country and city in which men dwell, the peace and prosperity of which are to be prayed for; yea, for enemies, and such as reproach, persecute, and despitefully use the saints, even for all sorts of men, Jews and Gentiles, rich and poor, high and low, bond and free, good men and bad men: for it cannot be understood of every individual that has been, is, or shall be in the world; millions of men are dead and gone, for whom prayer is not to be made; many in hell, to whom it would be of no service; and many in heaven, who stand in no need of it; nor is prayer to be made for such who have sinned the sin unto death, Jo1 5:16 besides, giving of thanks, as well as prayers, are to be made for all men; but certainly the meaning is not, that thanks should be given for wicked men, for persecutors, and particularly for a persecuting Nero, or for heretics, and false teachers, such as Hymenaeus and Alexander, whom the apostle had delivered to Satan. But the words must be understood of men of all sorts, of every rank and quality, as the following verse shows.
Matthew Henry Bible Commentary
Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph 6:18. There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings (Ti1 2:2); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, etc. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer 29:7. 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, Pe1 3:10, Pe1 3:11. Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in. II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, Ti1 2:4. 1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God (Ti1 2:5), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any (Eze 33:11), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Mat 23:37. He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life. 2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days - man who lays his hand upon u both, Job 9:33. He is a ransom that was to be testified in due time; that is, in the Old Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, Pe1 1:10, Pe1 1:11. And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mar 16:15. He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, Joh 5:40. I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom 11:13. (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty. III. A direction how to pray, Ti1 2:8. 1. Now, under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where: no place is amiss for prayer, no place more acceptable to God than another, Joh 4:21. Pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. 2. It is the will of God that in prayer we should lift up holy hands: Lifting up holy hands, or pure hands, pure from the pollution of sin, washed in the fountain opened for sin and uncleanness. I will wash my hands, etc., Psa 26:6. 3. We must pray in charity: Without wrath, or malice, or anger at any person. 4. We must pray in faith without doubting (Jam 1:6), or, as some read it, without disputing, and then it falls under the head of charity.
Tyndale Open Study Notes
2:1–3:13 Paul moves to the areas of conduct in God’s household that were affected by the false teachers (3:15). Community life had been corrupted in worship and gender roles (2:1-15) and leadership (3:1-13). 2:1-15 This unit deals first with prayer (2:1-7) and with the deportment of men and women (2:8-10). It closes with the question of women and teaching (2:11-15). 2:1-7 Here, prayer focuses on the church’s mission, which suggests that the false teachers had brought the church into disrepute in the wider society (cp. 3:6-7; 6:1; Titus 2:5) and hampered its mission to the Gentiles. 2:1 all people: The prayers of the false teachers and their disciples were evidently not consonant with God’s will to save all kinds of people (2:3-4).