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