Since each verse is a stand-alone lesson, I want
to begin this lesson of 1 Timothy 2:2 with the same
commentary from Barclay's Commentary as verse 2 is
continuing the thought began in verse 1.
In Barclay's Commentary for 1 Timothy 2:1-7 we read,
'Few passages in the New Testament so stress the
universality of the gospel. Prayer is to be made for
all; God is the Saviour who wants all to be saved;
Jesus gave his life a ransom for all. As Walter Lock
writes in his commentary: 'God's will to save is as
wide as his will to create.'
"The end and intent of the Scripture is to declare
that God is benevolent and friendly-minded to
mankind; that he that declared that kindness in and
through Jesus Christ, his only Son; the which
kindness is received by faith. That is why prayer
must be made for all. God wants all men and women,
and so, therefore, must his Church."
The first 8 verses of Chapter 2 are clearly speaking
to everyone getting an opportunity at Salvation and
the admonition that we should be looking at everyone
we encounter knowing they will have this opportunity
and treating them accordingly.
Let us continue in the commentaries for verse 2
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.
~Barnes Notes
Quoted verses:
Romans 13:1-7
1 Let every soul be subject unto the higher powers.
For there is no power but of God: the powers that be
are ordained of God.
2 Whosoever therefore resisteth the power, resisteth
the ordinance of God: and they that resist shall
receive to themselves damnation.
3 For rulers are not a terror to good works, but to
the evil. Wilt thou then not be afraid of the power?
do that which is good, and thou shalt have praise of
the same:
4 For he is the minister of God to thee for good.
But if thou do that which is evil, be afraid; for he
beareth not the sword in vain: for he is the
minister of God, a revenger to execute wrath upon
him that doeth evil.
5 Wherefore ye must needs be subject, not only for
wrath, but also for conscience sake.
6 For for this cause pay ye tribute also: for they
are God's ministers, attending continually upon this
very thing.
7 Render therefore to all their dues: tribute to
whom tribute is due; custom to whom custom; fear to
whom fear; honour to whom honour.
The commentary says to see the notes on
Romans 13:1-7. For the sake of brevity, here
is the commentary on the first verse:
Let every soul
- Every person. In the seven first
verses of this chapter, the apostle
discusses the subject of the duty which
Christians owe to civil government; a
subject which is extremely important, and at
the same time exceedingly difficult. There
is no doubt that he had express reference to
the special situation of the Christians at
Rome; but the subject was of so much
importance that he gives it a “general”
bearing, and states the great principles on
which all Christians are to act. The
circumstances which made this discussion
proper and important were the following:
(1) The
Christian religion was designed to extend
throughout the world. Yet it contemplated
the rearing of a kingdom amid other
kingdoms, an empire amid other empires.
Christians professed supreme allegiance to
the Lord Jesus Christ; he was their
Lawgiver, their Sovereign, their Judge. It
became, therefore, a question of great
importance and difficulty, “what kind” of
allegiance they were to render to earthly
magistrates.
(2) the
kingdoms of the world were then “pagan”
kingdoms. The laws were made by pagans, and
were adapted to the prevalence of paganism.
Those kingdoms had been generally founded in
conquest, and blood, and oppression. Many of
the monarchs were blood-stained warriors;
were unprincipled men; and were polluted in
their private, and oppressive in their
public character. Whether Christians were to
acknowledge the laws of such kingdoms and of
such men, was a serious question, and one
which could not but occur very early. It
would occur also very soon, in circumstances
that would be very affecting and trying.
Soon the hands of these magistrates were to
be raised against Christians in the fiery
scenes of persecution; and the duty and
extent of submission to them became a matter
of very serious inquiry.
(3) many
of the early Christians were composed of
Jewish converts. Yet the Jews had long been
under Roman oppression, and had borne the
foreign yoke with great uneasiness. The
whole pagan magistracy they regarded as
founded in a system of idolatry; as opposed
to God and his kingdom; and as abomination
in his sight. With these feelings they had
become Christians; and it was natural that
their former sentiments should exert an
influence on them after their conversion.
How far they should submit, if at all, to
heathen magistrates, was a question of deep
interest; and there was danger that the
“Jewish” converts might prove to be
disorderly and rebellious citizens of the
empire.
(4) nor
was the case much different with the
“Gentile” converts. They would naturally
look with abhorrence on the system of
idolatry which they had just forsaken. They
would regard all as opposed to God. They
would denounce the “religion” of the pagans
as abomination; and as that religion was
interwoven with the civil institutions,
there was danger also that they might
denounce the government altogether, and be
regarded as opposed to the laws of the land,
(5)
there “were” cases where it was right to
“resist” the laws. This the Christian
religion clearly taught; and in cases like
these, it was indispensable for Christians
to take a stand. When the laws interfered
with the rights of conscience; when they
commanded the worship of idols, or any moral
wrong, then it was their duty to refuse
submission. Yet in what cases this was to be
done, where the line was to be drawn, was a
question of deep importance, and one which
was not easily settled. It is quite
probable, however, that the main danger was,
that the early Christians would err in
“refusing” submission, even when it was
proper, rather than in undue conformity to
idolatrous rites and ceremonies.
(6) in
the “changes” which were to occur in human
governments, it would be an inquiry of deep
interest, what part Christians should take,
and what submission they should yield to the
various laws which might spring up among the
nations. The “principles” on which
Christians should act are settled in this
chapter.
Be subject -
Submit. The word denotes that kind of
submission which soldiers render to their
officers. It implies “subordination;” a
willingness to occupy our proper place, to
yield to the authority of those over us. The
word used here does not designate the
“extent” of the submission, but merely
enjoins it in general. The general principle
will be seen to be, that we are to obey in
all things which are not contrary to the Law
of God.
The higher powers
- The magistracy; the supreme government. It
undoubtedly here refers to the Roman
magistracy, and has relation not so much to
the rulers as to the supreme “authority”
which was established as the constitution of
government; compare Matthew 10:1; Matthew
28:18.
Quoted verses:
Matthew 10:1
And when he had called unto him his twelve
disciples, he gave them power against
unclean spirits, to cast them out, and to
heal all manner of sickness and all manner
of disease.
Matthew 28:18
And Jesus came and spake unto them, saying,
All power is given unto me in heaven and in
earth.
For - The
apostle gives a “reason” why Christians
should be subject; and that reason is, that
magistrates have received their appointment
from God. As Christians, therefore, are to
be subject to God, so they are to honor
“God” by honoring the arrangement which he
has instituted for the government of
mankind. Doubtless, he here intends also to
repress the vain curiosity and agitation
with which men are prone to inquire into the
“titles” of their rulers; to guard them from
the agitation and conflicts of party, and of
contentions to establish a favorite on the
throne. It might be that those in power had
not a proper title to their office; that
they had secured it, not according to
justice, but by oppression; but into that
question Christians were not to enter. The
government was established, and they were
not to seek to overturn it.
No power - No
office; no magistracy; no civil rule.
But of God - By
God’s permission, or appointment; by the
arrangements of his providence, by which
those in office had obtained their power.
God often claims and asserts that “He” sets
up one, and puts down another; Psalm 75:7;
Daniel 2:21; Daniel 4:17, Daniel 4:25,
Daniel 4:34-35.
Quoted verses:
Psalm 75:7
But God is the judge: he putteth down
one, and setteth up another.
Daniel 2:21
And he changeth the times and the
seasons: he removeth kings, and setteth up
kings: he giveth wisdom unto the wise, and
knowledge to them that know understanding:
Daniel 4:17
This matter is by the decree of the
watchers, and the demand by the word of the
holy ones: to the intent that the living may
know that the most High ruleth in the
kingdom of men, and giveth it to whomsoever
he will, and setteth up over it the basest
of men.
Daniel 4:25
That they shall drive thee from men,
and thy dwelling shall be with the beasts of
the field, and they shall make thee to eat
grass as oxen, and they shall wet thee with
the dew of heaven, and seven times shall
pass over thee, till thou know that the most
High ruleth in the kingdom of men, and
giveth it to whomsoever he will.
Daniel 4:34-35
34 And at the end of the days I
Nebuchadnezzar lifted up mine eyes unto
heaven, and mine understanding returned unto
me, and I blessed the most High, and I
praised and honoured him that liveth for
ever, whose dominion is an everlasting
dominion, and his kingdom is from generation
to generation:
35 And all the inhabitants of the earth are
reputed as nothing: and he doeth according
to his will in the army of heaven, and among
the inhabitants of the earth: and none can
stay his hand, or say unto him, What doest
thou?
The powers that be
- That is, all the civil magistracies that
exist; those who have the “rule” over
nations, by whatever means they may have
obtained it. This is equally true at all
times, that the powers that exist, exist by
the permission and providence of God.
Are ordained of God
- This word “ordained” denotes the
“ordering” or “arrangement” which subsists
in a “military” company, or army. God sets
them “in order,” assigns them their
location, changes and directs them as he
pleases. This does not mean that he
“originates” or causes the evil dispositions
of rulers, but that he “directs” and
“controls” their appointment. By this, we
are not to infer:
(1) That he approves their conduct; nor,
(2) That what they do is always right; nor,
(3) That it is our duty “always” to submit
to them.
Their requirements “may be” opposed to the
Law of God, and then we are to obey God
rather than man; Acts 4:19; Acts 5:29. But
it is meant that the power is entrusted to
them by God; and that he has the authority
to remove them when he pleases. If they
abuse their power, however, they do it at
their peril; and “when” so abused, the
obligation to obey them ceases. That this is
the case, is apparent further from the
nature of the “question” which would be
likely to arise among the early Christians.
It “could not be” and “never was” a
question, whether they should obey a
magistrate when he commanded a thing that
was plainly contrary to the Law of God. But
the question was, whether they should obey a
pagan magistrate at “all.” This question the
apostle answers in the affirmative, because
“God” had made government necessary, and
because it was arranged and ordered by his
providence. Probably also the apostle had
another object in view. At the time in which
he wrote this Epistle, the Roman Empire was
agitated with civil dissensions. One emperor
followed another in rapid succession. The
throne was often seized, not by right, but
by crime. Different claimants would rise,
and their claims would excite controversy.
The object of the apostle was to prevent
Christians from entering into those
disputes, and from taking an active part in
a political controversy. Besides, the throne
had been “usurped” by the reigning emperors,
and there was a prevalent disposition to
rebel against a tyrannical government.
Claudius had been put to death by poison;
Caligula in a violent manner; Nero was a
tyrant; and amidst these agitations, and
crimes, and revolutions, the apostle wished
to guard Christians from taking an active
part in political affairs.
Quoted verses:
Acts 4:19
But Peter and John answered and said unto
them, Whether it be right in the sight of
God to hearken unto you more than unto God,
judge ye.
Acts 5:29
Then Peter and the other apostles answered
and said, We ought to obey God rather than
men.
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Now back into the commentary of 1 Timothy 2:2.
That verse again reads:
1 Timothy 2:2
For kings, and for all that are in authority; that we may lead a quiet and
peaceable life in all godliness and honesty.
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.
~Barnes Notes
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.
~Barnes Notes
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.
~Adam Clarke
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.
~Barnes Notes
The John Gill Commentary combines the
last two phrases of 1 Timothy 2:2:
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 priests (s),
"pray for the peace or safety of the kingdom (one
of their commentators on it adds (t), 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.'' ~John
Gill
Now from the Treasury of Scriptural Knowledge:
For Kings:
Ezra 6:10
That they may offer sacrifices of sweet savours unto
the God of heaven, and pray for the life of the
king, and of his sons.
Psalm 20:1-4
-people praying for their
king
1 The LORD hear thee in the day of trouble; the name
of the God of Jacob defend thee;
2 Send thee help from the sanctuary, and strengthen
thee out of Zion;
3 Remember all thy offerings, and accept thy burnt
sacrifice; Selah.
4 Grant thee according to thine own heart, and
fulfil all thy counsel.
Psalm 72:1
Give the king thy judgments, O God, and thy
righteousness unto the king's son.
Jeremiah 29:7
And seek the peace of the city whither I have caused
you to be carried away captives, and pray unto the
LORD for it: for in the peace thereof shall ye have
peace.
For all that are in authority
["authority": or,
eminent place]:
Romans 13:1-7
which we covered in detail above.
1 Peter 2:13
Submit yourselves to every ordinance of man for the
Lord's sake: whether it be to the king, as supreme;
That we may lead a quiet and
peaceable life:
Genesis 49:14-15
14 Issachar is a strong ass couching down between
two burdens:
15 And he saw that rest was good, and the land that
it was pleasant; and bowed his shoulder to bear, and
became a servant unto tribute.
2 Samuel 20:19
I am one of them that are peaceable and faithful in
Israel: thou seekest to destroy a city and a mother
in Israel: why wilt thou swallow up the inheritance
of the LORD?
Proverbs 24:21
My son, fear thou the LORD and the king: and meddle
not with them that are given to change:
Ecclesiastes 3:12-13
12 I know that there is no good in them, but for a
man to rejoice, and to do good in his life.
13 And also that every man should eat and drink, and
enjoy the good of all his labour, it is the gift of
God.
Ecclesiastes 8:2-5
2 I counsel thee to keep the king's commandment, and
that in regard of the oath of God.
3 Be not hasty to go out of his sight: stand not in
an evil thing; for he doeth whatsoever pleaseth him.
4 Where the word of a king is, there is power: and
who may say unto him, What doest thou?
5 Whoso keepeth the commandment shall feel no evil
thing: and a wise man's heart discerneth both time
and judgment.
Romans 12:18
If it be possible, as much as lieth in you, live
peaceably with all men.
1 Thessalonians 4:11
And that ye study to be quiet, and to do your own
business, and to work with your own hands, as we
commanded you;
Hebrews 12:14
Follow peace with all men, and holiness, without
which no man shall see the Lord:
In all godliness and honesty:
Luke 1:6
And they were both righteous before God, walking in
all the commandments and ordinances of the Lord
blameless.
Luke 2:25
And, behold, there was a man in Jerusalem, whose
name was Simeon; and the same man was just and
devout, waiting for the consolation of Israel: and
the Holy Ghost was upon him.
Acts 10:22
And they said, Cornelius the centurion, a just man,
and one that feareth God, and of good report among
all the nation of the Jews, was warned from God by
an holy angel to send for thee into his house, and
to hear words of thee.
Acts 24:16
And herein do I exercise myself, to have always a
conscience void of offence toward God, and toward
men.
Philippians 4:8
Finally, brethren, whatsoever things are true,
whatsoever things are honest, whatsoever things are
just, whatsoever things are pure, whatsoever things
are lovely, whatsoever things are of good report; if
there be any virtue, and if there be any praise,
think on these things.
Titus 2:10-14
10 Not purloining, but shewing all good fidelity;
that they may adorn the doctrine of God our Saviour
in all things.
11 For the grace of God that bringeth salvation hath
appeared to all men,
12 Teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and
godly, in this present world;
13 Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus
Christ;
14 Who gave himself for us, that he might redeem us
from all iniquity, and purify unto himself a
peculiar people, zealous of good works.
1 Peter 2:9-13
9 But ye are a chosen generation, a royal
priesthood, an holy nation, a peculiar people; that
ye should shew forth the praises of him who hath
called you out of darkness into his marvellous
light:
10 Which in time past were not a people, but are now
the people of God: which had not obtained mercy, but
now have obtained mercy.
11 Dearly beloved, I beseech you as strangers and
pilgrims, abstain from fleshly lusts, which war
against the soul;
12 Having your conversation honest among the
Gentiles: that, whereas they speak against you as
evildoers, they may by your good works, which they
shall behold, glorify God in the day of visitation.
13 Submit yourselves to every ordinance of man for
the Lord's sake: whether it be to the king, as
supreme;
2 Peter 1:3-7
3 According as his divine power hath given unto us
all things that pertain unto life and godliness,
through the knowledge of him that hath called us to
glory and virtue:
4 Whereby are given unto us exceeding great and
precious promises: that by these ye might be
partakers of the divine nature, having escaped the
corruption that is in the world through lust.
5 And beside this, giving all diligence, add to your
faith virtue; and to virtue knowledge;
6 And to knowledge temperance; and to temperance
patience; and to patience godliness;
7 And to godliness brotherly kindness; and to
brotherly kindness charity. |