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NASB (UPDATED) TEXT 1Ti_2:1-7
1First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3This is good and acceptable in the sight of God our Savior, 4who desires all men to be saved and to come to the knowledge of the truth. 5For there is one God, and one mediator also between God and men, the man Christ Jesus, 6who gave Himself as a ransom for all, the testimonygiven at the proper time. 7For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth.
1Ti_2:1 "First of all" This Greek idiom means "of first importance." The context asserts that this is meant to control and limit the affect of the false teachers.
▣ "entreaties and prayers, petitions and thanksgivings" This is a series of four words for prayer (Php_4:6 has three of them; Eph_6:18 has two of them). This is Paul's way of emphasizing that all forms of prayer should be offered for all men, especially those in authority. In Eph_6:18 this same emphasis on praying for all is limited to believers but here it is universalized.
The term "petitions" (enteuxis) occurs only here and in 1Ti_4:5.
▣ "on behalf of all men" The term "all" appears five times in 1Ti_2:1-7, which show the extent both of our prayers and God's love. Some see the emphasis on all men as a reaction to the exclusiveness of the false teachers.
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1Ti_2:2 "for kings and all who are in authority" The Bible does not teach the divine right of kings, but it does teach the divine will for organized government (cf. Rom_13:1-2). The theological issue is not whether we agree with our government or whether our government is fair. Believers must pray for governmental officials because they are in God's will in a fallen world. Believers know from Rom_13:1-2 that all authority is given by God, therefore, as followers of Christ we respect it. This statement is all the more powerful when you realize Paul is asking believers to pray for governmental leaders like Nero!
▣ "in authority" This word is huperochç. See Special Topic: Paul's Use of Huper Compounds at 1Ti_1:14.
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▣ "so that they may lead a tranquil and quiet life" This seems to mean "peaceful" in the sense of "free of outward trials" and "quiet" in the sense of "free from inner turmoils." Believers must exercise their faith by calm living, which is so difficult in times of distress and confusion. These false teachers had disrupted the peace and joy of the house churches at Ephesus. Paul gave this same type of advice to the church at Thessalonica, which had been disrupted by an over-zealous, eschatological faction (cf. 1Th_4:11; 2Th_3:12). In the face of church turmoil, pray and live gentle, godly lives!
▣ "in all godliness and dignity" Christians were persecuted and misunderstood by pagan society. One way to counteract this problem was the lifestyle of the believers.
The term "godliness" is used ten times in the Pastoral Letters (cf. 1Ti_2:2; 1Ti_3:16; 1Ti_4:7-8; 1Ti_6:3; 1Ti_6:5-6; 1Ti_6:11; 2Ti_3:5; Tit_1:1). It has the connotation of reverence toward God expressed by an appropriate moral lifestyle. See Special Topic at 1Ti_4:7.
The term "dignity" is also used several times in the Pastoral Letters (cf. 1Ti_2:2; 1Ti_3:4; 1Ti_3:8; 1Ti_3:11; Tit_2:2; Tit_2:7). It is defined in Bauer, Arndt, Gingrich, and Danker's Lexicon as "reverence, dignity, seriousness, respectfulness, holiness, probity" (p. 47).
Christians should draw attention to themselves positively (i.e. "worthy of respect"), but not negatively (cf. 1Ti_2:3; 1Pe_4:12-16).
1Ti_2:3 "this is good and acceptable" Godliness is God's will for all humanity. This is a way of referring to the restoration of the marred "image of God" in humanity from Gen_1:26-27. God has always wanted a people who reflect His character. The question has always been "how?" The OT showed that fallen humanity could not produce obedience or righteousness by their own efforts. Therefore, the NT is based on God's actions and faithfulness, not mankind's (cf. Jer_31:31-34; Eze_36:22-38). God restores and motivates followers through His Book, His Son, and His Spirit. We are not right with God based on our performance, but once we know Him in salvation, the goal of our lives is holiness (cf. Mat_5:20; Mat_5:48; Rom_8:29; Gal_4:19; Eph_1:4; Eph_2:10). See hyperlink at 2Ti_2:2.
▣ "God our Savior" See full note at 2Ti_1:10.
1Ti_2:4 "who desires all men to be saved" Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivistic false teachers, whether Gnostic or Jewish, or more probably in the Pastoral Letters, a combination. This is the great truth about God's love for all mankind (cf. 1Ti_4:10; Eze_18:23; Eze_18:32; Joh_3:16; Joh_4:42; Tit_2:11; 2Pe_3:9; 1Jn_2:1; 1Jn_4:14). This verse shows the imbalance of dogmatic, super-lapsarian, double-edged predestination which emphasizes God's sovereignty to the exclusion of any needed human response. The stated truths of "five point" Calvinism, especially "irresistible grace" and "limited atonement," violate the covenant aspect of biblical faith. It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. Joh_6:44; Joh_6:65), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21).
Often the theological discussion of God's sovereignty (predestination) and human free will deteriorates into a proof-texting contest. The Bible clearly reveals the sovereignty of YHWH. However, it also reveals that His highest creation, mankind made in His image, had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life.
The term "many" has been used to assert that God has chosen some (the elect) but not all; that Jesus died for some, not all. A careful reading of the following texts shows that these are used in a parallel sense!
Isaiah 53
2. "many" (Isa_2:11-12)
2. "many" (Rom_2:19)
▣ "and to come to the knowledge" This phrase is used several times in the Pastoral Letters (cf. 2Ti_2:25; 2Ti_3:7; Tit_1:1). It means to understand and respond to the gospel message (cf. Eph_4:13).
This is the intensified Greek form epi + gnôsis, which implies "full and experiential knowledge." This inclusivism was a real jolt to the false teachers' emphasis on elitism and special knowledge. The exact relationship between the Jewish and Greek elements in the false teachers is uncertain. They obviously have a Jewish element which magnified "myths," "genealogies," and "the law" (see note at 1Ti_1:6-7). There has been much speculation related to the Greek element. There was surely an element of immorality which was more characteristic of Greek false teachers than Judaism. How much of the later Gnostic system of angelic levels is involved in the heresies of the Pastoral Letters is simply uncertain. In Word Pictures in the New Testament, vol. 4, p. 567, A. T. Robertson identifies the false teachers as "Gnostics."
With the archeological discovery at Nag Hammadi in Egypt we now know much more about the Gnostic speculations and theology. There is an English translation of these texts entitled The Nag Hammadi Library edited by James M. Robinson and Richard Smith. There is also an interesting interpretation of these texts in Hans Jonas' book The Gnostic Religion.
▣ "of the truth" The term "truth" is used in several ways in the New Testament:
1. for the person of Jesus (cf. Joh_8:31-32; Joh_14:6)
2. to describe the Spirit (cf. Joh_16:13)
3. to describe the "Word" (cf. Joh_17:17)
God's truth is ultimately seen in Jesus Christ, the Living Word, which is adequately recorded in the Bible, the written Word; both are brought to light to us through the agency of the Holy Spirit. The truth referred to here is parallel to "the sound teaching" of 1Ti_1:9 and "the glorious gospel of the blessed God" of 1Ti_1:10. It refers to the good news of Jesus Christ (cf. 1Ti_4:3; 2Ti_2:25; 2Ti_3:7; Tit_1:1).
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1Ti_2:5 "there is one God" This emphasis on monotheism (cf. Rom_3:30; 1Co_8:6; Eph_4:6) can be found in 1Ti_1:17, which reflects Deu_6:4-6. However, Jesus the Son and God the Father seem to be separate here. It is important to remember the NT assertion that Jesus is divine (cf. Joh_1:1; Col_1:14-16; Heb_1:2-3) but also a separate personality from the Father. The doctrine of the Trinity (see Special Topic at Tit_3:6) recognizes the unity of one divine essence and yet, the eternal distinctiveness of the three Persons. One way to show this biblical paradox is to compare passages from John's Gospel.
1. Jesus is one with the Father (Joh_1:1; Joh_5:18; Joh_10:30; Joh_10:34-38; Joh_14:9-10; Joh_20:28).
2. Jesus is separate from the Father (Joh_1:2; Joh_1:14; Joh_1:18; Joh_5:19-23; Joh_8:28; Joh_10:25; Joh_10:29; Joh_14:10-13; Joh_14:16; Joh_17:1-2).
3. Jesus is even subservient to the Father (Joh_5:20; Joh_5:30; Joh_8:28; Joh_12:49; Joh_14:28; Joh_15:10; Joh_15:19-24; Joh_17:8).
The concept of the deity of the Son and the personality of the Spirit is explicit in the NT, but not fully worked out in orthodox theology until the third and fourth centuries. The term "trinity" is not biblical, but the concept surely is (cf. Mat_3:16-17; Mat_28:19; Joh_14:26; Act_2:32-33; Act_2:38-39; Rom_1:4-5; Rom_5:1-5; Rom_8:1-4; Rom_8:8-10; 1Co_12:4-6; 2Co_1:21-22; 2Co_13:14; 2Co_4:4-6; 1Th_1:2-5; 2Th_2:13; Tit_3:4-6; 1Pe_1:2; Jud_1:20-21).
The grammar of 1Ti_2:5-6 gives the theological reasons related to God's inclusive salvation.
1. There is only one God. From Gen_1:26-27 we know that all humans are made in His image.
2. There is only one way to God through the Messiah (cf. Joh_14:6), which was predicted in Gen_3:15.
3. There is only one means of salvation, the finished sacrificial offering of the sinless Lamb of God, Jesus (cf. Joh_1:29; 2Co_5:21).
The one God has provided a way for all to be in fellowship with Him (cf. Gen_3:15). Whosoever will may come, but they must come His way, through His provision, by faith in His Son as their only hope for acceptance.
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▣ "and one mediator also between God and men" This is an example of the NT's affirmation that faith in Jesus' person and work is the only way to be right with the Father (cf. Joh_10:1-18; Joh_14:6). This is often referred to as the "scandal of the exclusivism of the gospel." This truth seems so out of place in our day of tolerance (with no absolutes), but if the Bible is the self-revelation of God, then believers must affirm this exclusivism. We are not saying one denomination is the only way, but we are saying that faith in Jesus is the only way to God.
The use of the term "mediator" has priestly connotations (cf. Heb_8:6; Heb_9:15; Heb_12:24). A priest stood between a needy people and a holy God. Jesus is our High Priest (cf. Hebrews 7-9). Jesus is our
1. Savior
2. Substitute
3. Mediator
4. Intercessor
▣ "the man Christ Jesus" The emphasis of this verse is that Jesus is fully human and is still the only mediator between God and mankind (cf. Joh_14:6). The Gnostic false teachers would have denied Jesus' humanity (cf. Joh_1:14; 1Jn_1:1-3).
It is possible that the background is not the Gnostics, but Paul's Adam-Christ typology (cf. Rom_5:12-21; 1Co_15:21-22; 1Co_15:45-49; Php_2:6). Jesus was seen as the second Adam, the origin of a new race, not Jew, not Greek, not male, not female, not slave, not free, but Christian (cf. 1Co_12:13; Gal_3:28; Eph_2:11 to Eph_3:13; Col_3:11).
It is also possible that 1Ti_2:5-6 are a theological definition of the term "the truth," found in 1Ti_2:4.
1Ti_2:6 "who gave Himself" The Father sent Him but Jesus willingly came and laid down His life (cf. Mat_20:28; Mar_10:45; Joh_10:17-18).
▣ "a ransom for all" This reflects the great truth of Isaiah 53 (esp. 1Ti_2:6). The term "ransom" came from the slave market and was used for purchasing a friend or relative out of slavery or military captivity. The grammar of this phrase is extremely important: (1) there is an unusual compound form of the word "ransom," with the preposition anti (instead of ), (2) the preposition "for" is the Greek preposition huper, which means "on behalf of" (cf. Tit_2:14). The theological emphasis is the vicarious, substitutionary atonement of Jesus Christ on our behalf (cf. 2Co_5:21).
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▣ "for all" Thank God for the word "all" used five times in 1Ti_2:1-7! It is extremely important that we realize that Jesus' death covered the sins of the entire world (cf. Joh_1:29; Joh_3:16-17; 1Ti_4:10; Tit_2:11; Heb_2:9; 2Pe_3:9; 1Jn_2:2; 1Jn_4:14). The only thing keeping anyone and everyone from being saved is not their sin, but their unbelief in the finished work of Jesus Christ (cf. Joh_1:12; Act_17:30; 1Ti_4:10; 1Jn_5:10-13). This truth must balance predestination (see Special Topic at Tit_2:11).
NASB "the testimony given at the proper time"
NKJV "to be testified in due time"
NRSV "this was attested at the right time"
TEV "the proof at the right time"
NJB "this was the witness given at the appointed time"
This phrase is parallel to 1Ti_6:15 and Tit_1:3. God is in control of historical events. Christ came at His appointed time to redeem all humanity (cf. Rom_5:18-19).
The other possibility is that it may be related to Rom_5:6; Gal_4:4; Eph_1:10, whereby certain historical conditions of the first century Greco-Roman world provided the ideal time:
1. Pax Romana, or peace of Rome, allowed people to move from country to country freely.
2. One common language (Koinç Greek) allowed all persons of the Mediterranean world to understand each other.
3. The obvious bankruptcy of the Greek and Roman religions caused people to search for meaning in life. They wanted a more personal aspect to their spirituality (This is also seen in the rise of the mystery religions).
1Ti_2:7 "For this I was appointed" This is an emphasis on Paul's election and calling by God (the Damascus road encounter), much like 1Ti_1:1. God wants the Gentiles to understand His inclusive gospel.
▣ "a preacher and apostle. . .as a teacher" Sometimes these are listed as separate gifts of the Spirit, as in 1Co_12:28 or Eph_4:11. In these lists the term "prophet" may refer to preacher (especially use of "prophesy" in 1 Corinthians, cf. 1Co_11:4-5; 1Co_13:9; 1Co_14:1; 1Co_14:3-5; 1Co_14:24; 1Co_14:31; 1Co_14:39). In a sense each of these leadership gifts proclaim the same gospel but with different emphases. Paul uses these exact three terms again in 2Ti_1:11 to describe his ministry.
▣ "(I am telling the truth, I am not lying)" Many commentators have said that this would be inappropriate in a personal letter written by Paul to his beloved co-worker, Timothy. But we must remember that these letters were meant to be read publicly in the church (cf. 1Ti_6:21 b; 2Ti_4:22 b; Tit_3:15 b). This letter was Paul's letter of recommendation and transfer of authority to his young apostolic representative sent to the house churches of Ephesus, which were struggling with false teachers.
▣ "as a teacher of the Gentiles" Paul sensed that God had called him specifically to proclaim the gospel of Jesus Christ to the Gentiles (cf. Act_9:15; Act_22:21; Act_26:17; Rom_1:5; Rom_11:13; Rom_15:16; Gal_1:16; Gal_2:7; Eph_3:1-2; Eph_3:8; 2Ti_4:17). This is another confirmation of the universality of God's love and Christ's redemption.
▣ "in faith and truth" This may refer to (1) the attitude of the proclaimer or (2) the content of the message. In 1Ti_1:14 "faith" is linked to "love." Both of these terms describe Jesus and are meant to be emulated by His followers.