Survey of the Letters of Paul:  1 Timothy 2:1

1 Timothy 2:1
I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

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 hat 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."

Let us take this verse part by part through the commentaries.

I exhort, therefore - Margin, “desire.” The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer; 1 Timothy 2:8.

Quoted verse:

1 Timothy 2:8
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. ~Barnes Notes

Public worship. Direction as to intercessions for all men, since Christ is a ransom for all. The duties of men and women respectively in respect to public prayer. Woman’s subjection; her sphere of duty. ~Jamieson, Fausset, Brown

Note: "public prayer" can also carry the meaning of church prayers for the public or the world, meaning all of mankind, as well as kings, presidents and rulers.

I exhort - Having dispatched those things which pertain to doctrine, he speaks now in the second place of the other part of the ministry of the word, that is, of public prayers. And first of all, answering the question for whom we ought to pray, he teaches that we must pray for all men, and especially for every type of magistrate. And this thing was at that time somewhat doubted of, seeing that kings, indeed, and most of the magistrates, were at that time enemies of the Church. ~Geneva Bible Translation Notes.

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: - Adam Clarke

I exhort - 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. ~John Gill

I exhort - The apostle proceeds to give instructions founded on the great principles which he had established — on grace. The Jewish spirit might look on Gentile kings as enemies, and on Gentiles in general as unworthy of divine favour. The persecution of which Christians were the object gave the flesh occasion to nourish these dispositions and to enter into the spirit of the law. Grace rises above all these thoughts — all these feelings of the heart. It teaches us to think of all men with love. We belong to a Saviour-God, who acts in the gospel towards all men with love. Especially were they to pray for kings and those who had places in the world, that God would dispose their hearts to allow us to live in peace and quietness in all honesty. This was well-pleasing to a Saviour-God, who was willing that all men should be saved and be brought to know the truth. The subject here is not the counsels of God, but His dealings with men under the gospel. He acts in grace. ~John Darby's Synopsis

First of all - That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern. It does not mean that this was to be the first thing in public worship in the order of time, but that it was to be regarded as a duty of primary importance. The duty of praying for the salvation of the whole world was not to be regarded as a subordinate and secondary thing. ~Barnes Notes

Supplications - It is not entirely easy to mark the difference in the meaning of the words used here, and it is not essential. They all relate to prayer, and refer only to the different parts of prayer, or to distinct classes of thought and desire which come before the mind in pleading for others. On the difference between the words supplications and prayers, see notes on Hebrews 5:7.

Quoted verse:

Hebrews 5:7
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.

Now the commentary for Hebrews 5:7
 
Who - That is, the Lord Jesus - for so the connection demands. The object of this verse and the two following is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred in Hebrews 5:2. It was one important qualification for that office that he who sustained it should be able to show compassion, to aid those that were out of the way, and to sympathize with sufferers; in other words, they were themselves encompassed with infirmity, and thus were able to succour those who were subjected to trials. The apostle shows now that the Lord Jesus had those qualifications, as far as it was possible for one to have them who had no sin. In the days of his flesh he suffered intensely; he prayed with fervor; he placed himself in a situation where he learned subjection and obedience by his trials; and in all this he went far beyond what had been evinced by the priests under the ancient dispensation.

In the days of his flesh - When he appeared on earth as a man. Flesh is used to denote human nature, and especially human nature as susceptible of suffering. The Son of God still is united to human nature, but it is human nature glorified, for in his case, as in all others, “flesh and blood cannot inherit the kingdom of God,” 1 Corinthians15:50. He has now a glorified body Philippians 3:21, such as the redeemed will have in the future world; compare Revelation 1:13-17. The phrase “days of his flesh,” means the “time” when he was incarnate, or when he lived on earth in human form. The particular time here referred to, evidently, was the agony in the garden of Gethsemane.

Prayers and supplications -  The Lord Jesus prayed as one who had “need,” and as one who desired “protection, shelter,” or “help.” The words here, therefore, do not mean the same thing, and are not merely intensive, but they refer to distinct purposes which the Redeemer had in his prayers. He was about to die, and as a man needed the divine help; he was, probably, tempted in that dark hour, and he fled to God for “protection.”

With strong crying - This word does not mean “weeping,” as the word “crying” does familiarly with us. It rather means an outcry, the voice of wailing and lamentation. It is the cry for help of one who is deeply distressed, or in danger; and refers here to the “earnest petition” of the Saviour when in the agony of Gethsemane or when on the cross. [stake] It is the “intensity of the voice” which is referred to when it is raised by an agony of suffering; compare Luke 22:44, “He prayed more earnestly;” Matthew 27:46, “And about the ninth hour Jesus cried with a loud voice - My God, my God, why hast thou forsaken me?” see also Matthew 26:38-39; Matthew 27:50.

And tears - Jesus wept at the grave of Lazarus John 11:35, and over Jerusalem; Luke 19:41. It is not expressly stated by the Evangelists that he “wept” in the garden of Gethsemane, but there is no reason to doubt that he did. In such an intense agony as to cause a bloody sweat, there is every probability that it would be accompanied with tears. We may remark then:

(1) That there is nothing “dishonorable” in tears and that man should not be ashamed on proper occasions to weep. The fact that the Son of God wept is a full demonstration that it is not disgraceful to weep. God has so made us as to express sympathy for others by tears. Religion does not make the heart insensible and hard as stoical philosophy does; it makes it tender and susceptible to impression.

(2) it is not “improper” to weep. The Son of God wept - and if he poured forth tears it cannot be wrong for us. Besides, it is a great law of our nature that in suffering we should find relief by tears. God would not have so made us if it had been wrong.

(3) the fact that the Son of God thus wept should be allowed deeply to effect our hearts.

“He wept that we might weep;
Each sin demands a tear.”

He wept that he might redeem us we should weep that our sins were so great as to demand such bitter woes for our salvation. That we had sinned; that our sins caused him such anguish; that he endured for us this bitter conflict, should make us weep. Tear should answer to tear, and sigh respond to sigh, and groan to groan, when we contemplate the sorrows of the Son of God in accomplishing our redemption. That man must have a hard heart who has never had an emotion when he has reflected that the Son of God wept, and bled, and died for him.

Unto him that was able - To God. He alone was able then to save. In such a conflict man could not aid, and the help of angels, ready as they were to assist him, could not sustain him. We may derive aid from man in trial; we may be comforted by sympathy and counsel; but there are sorrows where God only can uphold the sufferer. That God was “able” to uphold him in his severe conflict, the Redeemer could not doubt; nor need “we” doubt it in reference to ourselves when deep sorrows come over our souls.

To save him from death - It would seem from this, that what constituted the agony of the Redeemer was the dread of death, and that he prayed that he might be saved from that. This might be, so far as the language is concerned, either the dread of death on the spot by the intensity of his sufferings and by the power of the tempter, or it might be the dread of the approaching death on the cross [stake]. As the Redeemer, however, knew that he was to die on the cross [stake], it can hardly be supposed that he apprehended death in the garden of Gethsemane. What he prayed for was, that, if it were possible, he might be spared from a death so painful as he apprehended; Matthew 26:39. Feeling that God had “power” to save him from that mode of dying, the burden of his petition was, that, if human redemption could be accomplished without such sufferings, it might please his Father to remove that cup from him.

And was heard - In John 11:42, the Saviour says,” I know that thou hearest me always.” In the garden of Gethsemane, he was heard. His prayer was not disregarded, though it was not” literally” answered. The cup of death was not taken away; but his prayer was not disregarded. What answer was given; what assurance or support was imparted to his soul, we are not informed. The case, however, shows us:

(1) That prayer may be heard even when the sufferings which are dreaded, and from which we prayed to be delivered, may come upon us. They may come with such assurances of divine favor, and such supports, as will be full proof that the prayer was not disregarded.

(2) that prayer offered in faith may not be always” literally answered.” No one can doubt that Jesus offered the prayer of faith; and it is as little to be doubted, if he referred in the prayer to the death on the cross [stake], that it was not “literally” answered; compare Matthew 26:39 ["let this cup pass from me."]. In like manner, it may occur now, that prayer shall be offered with every right feeling, and with an earnest desire for the object, which may not be literally answered. Christians, even in the highest exercise of faith, are not inspired to know what is best for them, and as long as this is the case, it is possible that they may ask for things which it would not be best to have granted. They who maintain that the prayer of faith is always literally answered, must hold that the Christian is under such a guidance of the Spirit of God that he cannot ask anything amiss.  See 2 Corinthians 12:9 [Paul seeking healing three times and God saying "my grace is sufficient for thee: for my strength is made perfect in weakness.].

In that he feared - Margin, “For his piety.” Coverdale, “Because he had God in honor.” Tyndale, “Because he had God in reverence.” Prof. Stuart renders it, “And was delivered from what he feared.” So also Doddridge. Whitby, “Was delivered from his fear.” Luther renders it, “And was heard for that he had God in reverence.” Beza renders it, “His prayers being heard, he was delivered, from fear.” From this variety in translating the passage, it will be seen at once that it is attended with difficulty. The Greek is literally “from fear or reverence.”  The word occurs in the New Testament only in one other place, Hebrews 12:28, where it is rendered “fear.” “Let us serve him with reverence and godly fear.” The word properly means “caution, circumspection;” then timidity, fear; then the fear of God, reverence, piety.

Where the most distinguished scholars have differed as to the meaning of a Greek phrase, it would be presumption in me to attempt to determine its sense. The most natural and obvious interpretation, however, as it seems to me, is, that it means that he was heard on account of his reverence for God; his profound veneration; his submission. Such was his piety that the prayer was “heard,” though it was not literally answered. A prayer may be “heard” and yet not literally answered; it may be acceptable to God, though it may not consist with his arrangements to bestow the very blessing that is sought. The posture of the mind of the Redeemer perhaps was something like this. He knew that he was about to be put to death in a most cruel manner. His tender and sensitive nature as a man shrank from such a death. As a man he went under the pressure of his great sorrows and pleaded that the cup might be removed, and that man might be redeemed by a less fearful scene of suffering.

That arrangement, however, could not be made. Yet the spirit which he evinced; the desire to do the will of God; the resignation, and the confidence in his Father which he evinced, were such as were acceptable in his sight. They showed that he had unconquerable virtue; that no power of temptation, and no prospect of the intensest woes which human nature could endure, could alienate him from piety. To show this was an object of inestimable value, and much as it cost the Saviour was worth it all. So now it is worth much to see what Christian piety can endure; what strong temptations it can resist; and what strength it has to hear up under accumulated woes; and even though the prayer of the pious sufferer is not directly answered, yet, that prayer is acceptable to God, and the result of such a trial is worth all that it costs. ~Barnes Notes

Let us now continue with the commentary for 1 Timothy 2:1

supplications - Prayers for averting evils of every kind. ~Adam Clarke

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 for the other. ~John Gill

supplications — a term implying the suppliant’s sense of need, and of his own insufficiency. ~Jamieson, Fausset, Brown

Intercessions - The noun used occurs only in this place and in 1 Timothy 4:5, of this Epistle. The verb, however  entungchano, occurs in Romans 8:27, Romans 8:34; Romans 11:2; Hebrews 7:25. See the meaning explained in the Romans 8:26 note; Hebrews 7:25 note. There is one great Intercessor between God and man, who pleads for our salvation on the ground of what he himself has done, but we are permitted to intercede for others, not on the ground of any merit which they or we possess, but on the ground of the merit of the great Advocate and Intercessor. It is an inestimable privilege to be permitted to plead for the salvation of our fellow-men.

Quoted Verses:

1 Timothy 4:5
For it is sanctified by the word of God and prayer.

Romans 8:27
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Romans 8:34
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Romans 11:2
God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

Hebrews 7:25
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

Romans 8:26
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

Commentary: maketh intercession for us with groanings which cannot be uttered — that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! “As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we ‘groan’ under this felt inability. But not in vain are these groanings. For ‘the Spirit [itself]’ is in them, giving to the emotions which [it, itself] has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit [itself] in our behalf.” ~Jamieson, Fausset, Brown

Hebrews 7:25
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

Commentary: To make intercession - There was but the one offering on earth once for all. But the intercession for us in the heavens (Hebrews7:26 -For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. ~Jamieson, Fausset, Brown

Giving of thanks - That is, in behalf of others. We ought to give thanks for the mercy of God to ourselves; it is right and proper also that we should give thanks for the goodness of God to others. We should render praise that there is a way of salvation provided; that no one is excluded from the offer of mercy; and that God is using so many means to call lost sinners to himself. ~Barnes Notes

For all men - Prayers should be made for all people - for all need the grace and mercy of God; thanks should be rendered for all, for all may be saved. Does not this direction imply that Christ died for all mankind? How could we give thanks in their behalf if there were no mercy for them, and no way had been provided by which they could be saved? It may be observed here, that the direction to pray and to give thanks for all people, showed the large and catholic nature [broad or liberal scope-comprehensive] of Christianity. It was opposed entirely to the narrow and bigoted feelings of the Jews, who regarded the whole Gentile world as excluded from covenant mercies, and as having no offer of life. Christianity threw down all these barriers, and all people are on a level; and since Christ has died for all, there is ample ground for thanksgiving and praise in behalf of the whole human race. ~Barnes Notes

Now from the Treasury of Scriptural Knowledge:

To Exhort
2 Corinthians 8:6
Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

Ephesians 3:13
Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Hebrews 6:11
And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

First of all:
1 Corinthians 15:3
For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

Supplications:
1 Timothy 5:5
Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

Read Genesis 18:23-32 where Abraham is giving supplication to God that peradventure there should be any righteous in Sodom and Gomorrah.

Psalm 67:1-4
1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
2 That thy way may be known upon earth, thy saving health among all nations.
3 Let the people praise thee, O God; let all the people praise thee.
4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.

Psalm 72:19
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.

James 5:16
Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

All men:
1 Timothy 2:4
Who will have all men to be saved, and to come unto the knowledge of the truth.

Acts 17:30
And the times of this ignorance God winked at; but now commandeth all men every where to repent:

1 Thessalonians 3:12
And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:

2 Timothy 2:24
And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient.

Titus 2:11
For the grace of God that bringeth salvation hath appeared to all men,

Titus 3:2
To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.  

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