
Text -- 1 Timothy 2:1-3 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: 1Ti 2:1 - -- First of all ( prōton pantōn ).
Take with parakalō . My first request (first in importance).
First of all (
Take with

Robertson: 1Ti 2:1 - -- Intercessions ( enteuxeis ).
Late word (Polybius, Plutarch, etc.), only here in N.T. and 1Ti 4:5, though the verb entugchanō in Rom 8:27, Rom 8:3...

Robertson: 1Ti 2:1 - -- For all men ( huper pantōn anthrōpōn ).
The scope of prayer is universal including all kinds of sinners (and saints).
For all men (
The scope of prayer is universal including all kinds of sinners (and saints).

Robertson: 1Ti 2:2 - -- For kings ( huper basileōn ).
And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting.
For kings (
And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting.

Robertson: 1Ti 2:2 - -- And all them that are in high place ( kai pantōn tōn en huperochēi ontōn ).
Huperochē is old word (from huperochos and this from huper ...
And all them that are in high place (

Robertson: 1Ti 2:2 - -- That we may lead ( hina diagōmen ).
Purpose clause with present active subjunctive of diagō , an old and common verb, but in N.T. only here and T...
That we may lead (
Purpose clause with present active subjunctive of

Robertson: 1Ti 2:2 - -- Tranquil ( ēremon ).
Late adjective from the old adverb ērema (stilly, quietly). Here only in N.T.
Tranquil (
Late adjective from the old adverb

Robertson: 1Ti 2:2 - -- Quiet ( hēsuchion ).
Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1Pe 3:4.
Quiet (
Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1Pe 3:4.

Robertson: 1Ti 2:2 - -- Gravity ( semnotēti ).
Old word from semnos (Phi 4:8), in N.T. only here, 1Ti 3:4; Tit 2:7.
I exhort (
See on consolation , Luk 6:24.

Vincent: 1Ti 2:1 - -- First of all ( πρῶτον πάντων )
Connect with I exhort . The only instance of this phrase in N.T.
First of all (
Connect with I exhort . The only instance of this phrase in N.T.

Vincent: 1Ti 2:1 - -- Supplications be made ( ποιεῖσθαι δεήσεις )
The phrase occurs Luk 5:33; Phi 1:4. o lxx. o Class. Δέησις is petition...

Vincent: 1Ti 2:1 - -- Intercessions ( ἐυντεύξεις )
Only here and 1Ti 4:5. lxx, 2 Macc. 4:8. The verb ἐντυγχάνειν , commonly rendered to m...
Intercessions (
Only here and 1Ti 4:5. lxx, 2 Macc. 4:8. The verb

Vincent: 1Ti 2:2 - -- That are in authority ( τῶν ἐν ὑπεροχῇ ὄντων )
Ὑπεροχή authority only here and 1Co 2:1. Several times...
That are in authority (

Vincent: 1Ti 2:2 - -- Quiet and peaceable ( ἤρεμον καὶ ἡσυχιον )
Ἤρεμος , N.T.o . In Class. only the adverb ἠρέμα quietly ....
Quiet and peaceable (

Vincent: 1Ti 2:2 - -- Honesty ( σεμνότητι )
Better, gravity . Honesty , according to the modern acceptation, is an unfortunate rendering. In earlier Engli...
Honesty (
Better, gravity . Honesty , according to the modern acceptation, is an unfortunate rendering. In earlier English it signified becoming department , decency , decorum . So Shakespeare: " He is of a noble strain, of approved valor and confirmed honesty" ( Much Ado , ii.1). This noun and the kindred adjective

Vincent: 1Ti 2:2 - -- Godliness ( εὐσεβεία )
See on 1Pe 1:3, and see on sound doctrine , 1Ti 1:10. o P. Mostly in the Pastorals.
Wesley: 1Ti 2:1 - -- Seeing God is so gracious. In this chapter he gives directions, With regard to public prayers With regard to doctrine. Supplication is here the implor...
Seeing God is so gracious. In this chapter he gives directions, With regard to public prayers With regard to doctrine. Supplication is here the imploring help in time of need: prayer is any kind of offering up our desires to God. But true prayer is the vehemency of holy zeal, the ardour of divine love, arising from a calm, undisturbed soul, moved upon by the Spirit of God. Intercession is prayer for others. We may likewise give thanks for all men, in the full sense of the word, for that God "willeth all men to be saved," and Christ is the Mediator of all.

Wesley: 1Ti 2:2 - -- Seeing even the lowest country magistrates frequently do much good or much harm. God supports the power of magistracy for the sake of his own people, ...
Seeing even the lowest country magistrates frequently do much good or much harm. God supports the power of magistracy for the sake of his own people, when, in the present state of men, it could not otherwise be kept up in any nation whatever.

Inward religion; the true worship of God.

A comprehensive word taking in the whole duty we owe to our neighbour.

Wesley: 1Ti 2:3 - -- That we pray for all men. Do you ask, "Why are not more converted?" We do not pray enough.
That we pray for all men. Do you ask, "Why are not more converted?" We do not pray enough.

Wesley: 1Ti 2:3 - -- Who has actually saved us that believe, and willeth all men to be saved. It is strange that any whom he has actually saved should doubt the universali...
Who has actually saved us that believe, and willeth all men to be saved. It is strange that any whom he has actually saved should doubt the universality of his grace!
JFB: 1Ti 2:1 - -- Taking up again the general subject of the Epistle in continuation (2Ti 2:1). "What I have therefore to say to thee by way of a charge (1Ti 1:3, 1Ti 1...

JFB: 1Ti 2:1 - -- ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reason...
ALFORD takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is . . . As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20) God's name by "speaking evil of dignities" (1Ti 6:1; 2Pe 2:10; Jud 1:8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (Tit 3:1-3) [OLSHAUSEN]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (1Ti 2:4-6).

A term implying the suppliant's sense of need, and of his own insufficiency.

JFB: 1Ti 2:1 - -- Properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form ...
Properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

JFB: 1Ti 2:2 - -- An effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Act 17:7; Rom 13:1-7).
An effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Act 17:7; Rom 13:1-7).

JFB: 1Ti 2:2 - -- Literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king;...
Literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all . . . in authority" are to be prayed for.

JFB: 1Ti 2:2 - -- That we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the gover...
That we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.

JFB: 1Ti 2:2 - -- "tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from dist...
"tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [TITTMANN].

JFB: 1Ti 2:2 - -- "in all (possible . . . requisite) piety" [ALFORD]. A distinct Greek word, 1Ti 2:10, expresses "godliness."
"in all (possible . . . requisite) piety" [ALFORD]. A distinct Greek word, 1Ti 2:10, expresses "godliness."

JFB: 1Ti 2:2 - -- Greek, "gravity" (Tit 2:2, Tit 2:7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among me...
Greek, "gravity" (Tit 2:2, Tit 2:7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (Ezr 6:10; Jer 29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [JOSEPHUS, Wars of the Jews, 2.17], whence the war originated, according to JOSEPHUS.

JFB: 1Ti 2:3 - -- A title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Rom 5:18); therefore we should meet t...
A title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1Ti 2:4; Rom 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10; Tit 2:11).
Clarke: 1Ti 2:1 - -- 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...
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 -

Clarke: 1Ti 2:1 - -- Prayers - Προσευχας· Prayers for obtaining the good things, spiritual and temporal, which ourselves need
Prayers -

Intercessions -

Clarke: 1Ti 2:1 - -- Giving of thanks - Ευχαριστιας· Praises to God, as the parent of all good, for all the blessings which we and others have received. It...
Giving of thanks -

Clarke: 1Ti 2:2 - -- For kings - As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cy...
For kings - As it is a positive maxim of Christianity to pray for all secular governors, so it has ever been the practice of Christians. When St. Cyprian defended himself before the Roman proconsul, he said: Hunc (Deum) deprecamur-pro nobis et pro omnibus hominibus; et pro incolumitate ipsorum Imperatorum . "We pray to God, not only for ourselves, but for all mankind, and particularly for the emperors."Tertullian, in his Apology, is more particular: Oramus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis et Caesaris vota sunt . Apol., cap. 30. "We pray for all the emperors, that God may grant them long life, a secure government, a prosperous family, vigorous troops, a faithful senate, an obedient people; that the whole world may be in peace; and that God may grant, both to Caesar and to every man, the accomplishment of their just desires.
So Origen:

Clarke: 1Ti 2:2 - -- 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 m...
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.

Clarke: 1Ti 2:3 - -- This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at lar...
This is good and acceptable - Prayer for all legally constituted authorities is good in itself, because useful to ourselves and to the public at large, and it is acceptable in the sight of God our Savior; and this is its highest sanction and its highest character: it is good; it is well pleasing to God.
Calvin: 1Ti 2:1 - -- 1.I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good consc...
1.I exhort therefore. These exercises of godliness maintain and even strengthen us in the sincere worship and fear of God, and cherish the good conscience of which he had spoken. Not inappropriately does he make use of the word therefore, to denote an inference; for those exhortations depend on the preceding commandment.
That, above all, prayers be made. First, he speaks of public prayers, which he enjoins to be offered, not only for believers, but for all mankind. Some might reason thus with themselves: “Why should we be anxious about the salvation of unbelievers, with whom we have no connection? Is it not enough, if we, who are brethren, pray mutually for our brethren, and recommend to God the whole of his Church? for we have nothing to do with strangers.” This perverse view Paul meets, and enjoins the Ephesians to include in their prayers all men, and not to limit them to the body of the Church.
What is the difference between three out of the four kinds which Paul enumerates, I own that I do not thoroughly understand. The view given by Augustine, who twists Paul’s words so as to denote ceremonial observances customary at that time, is quite childish. A simpler exposition is given by those who think that “requests” are when we ask to be delivered from what is evil; “prayers,” when we desire to obtain something profitable; and “supplications,” when we deplore before God injuries which we have endured. Yet for my own part, I do not draw the difference so ingeniously; or, at least, I prefer another way of distinguishing them.
But not to dwell longer than is proper on a matter that is not essential, Paul, in my own opinion, simply enjoins that, whenever public prayers are offered, petitions and supplications should be made for all men, even for those who at present are not at all related to us. And yet this heaping up of words is not superfluous; but Paul appears to me purposely to join together three terms for the same purpose, in order to recommend more warmly, and urge more strongly, earnest and constant prayer. We know now sluggish we are in this religious duty; and therefore we need not wonder if, for the purpose of arousing us to it, the Holy Spirit, by the mouth of Paul, employs various excitements.
And thanksgivings. As to this term, there is no obscurity; for, as he bids us make supplication to God for the salvation of unbelievers, so also to give thanks on account of their prosperity and success. That wonderful goodness which he shews every day, when
“he maketh his sun to rise on the good and the bad,”
(Mat 5:45,)
is worthy of being praised; and our love of our neighbor ought also to extend to those who are unworthy of it.

Calvin: 1Ti 2:2 - -- 2.For kings He expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates w...
2.For kings He expressly mentions kings and other magistrates because, more than all others, they might be hated by Christians. All the magistrates who existed at that time were so many sworn enemies of Christ; and therefore this thought might occur to them, that they ought not to pray for those who devoted all their power and all their wealth to fight against the kingdom of Christ, the extension of which is above all things desirable. The apostle meets this difficulty, and expressly enjoins Christians to pray for them also. And, indeed, the depravity of men is not a reason why God’s ordinance should not be loved. Accordingly, seeing that God appointed magistrates and princes for the preservation of mankind, however much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force. That is the reason why believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites,
“Pray for the peace of Babylon, for in their peace ye shall have peace.” (Jer 29:7.)
The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God.
That we may lead a peaceful and quiet life By exhibiting the advantage, he holds out an additional inducement, for he enumerates the fruits which are yielded to us by a well regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders. The true way of maintaining peace, therefore, is, when every one obtains what is his own, and the violence of the more powerful is kept under restraint.
With all godliness and decency The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence. The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or flagitious conduct, but, on the contrary, to promote decency and moderation. If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism. How different is it to say, that we ought to pray for kings, in order that justice and decency may prevail, and to say, that not only the name of kingly power, but all government, is opposed to religion! We have the Spirit of God for the Author of the former sentiment, and therefore the latter must be from the Devil.
If any one ask, Ought we to pray for kings, from whom we obtain none of these advantages? I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us. It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good. We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food. 32 Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.
To this must be added, that, if we are deprived of those benefits the communication of which Paul assigns to magistrates, that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.
On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to every one what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline. The exhortation of David (Psa 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isa 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.

Calvin: 1Ti 2:3 - -- 3.For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument — that...
3.For this is good and acceptable before God. After having taught that what he enjoined is useful, he now brings forward a stronger argument — that it pleases God; for when we know what is His will, this ought to have the force of all possible reasons. By good he means what is proper and lawful; and, since the will of God is the rule by which all our duties must be regulated, he proves that it is right because it pleases God.
This passage is highly worthy of observation; and, first, we draw from it the general doctrine, that the true rule for acting well and properly is to look to the will of God, and not to undertake anything but what he approves. Next, there is likewise laid down a rule for godly prayer, that we should follow God as our leader, and that all our prayer should be regulated by his will and command. If due force had been allowed to this argument, the prayers of Papists, in the present day, would not have abounded with so many corruptions. For how will they prove that they have the authority of God for having recourse to dead men as their intercessors, or for praying for the dead? In short, in all their form of prayer, what can they point out that is pleasing to God?
TSK: 1Ti 2:1 - -- exhort : or, desire, 2Co 8:6; Eph 3:13; Heb 6:11
first : 1Co 15:3
supplications : 1Ti 5:5; Gen 18:23-32; 1Ki 8:41-43; Psa 67:1-4, Psa 72:19; Mat 6:9, ...

TSK: 1Ti 2:2 - -- kings : Ezr 6:10; Neh 1:11; Psa 20:1-4, Psa 72:1; Jer 29:7
for all : Rom 13:1-7; 1Pe 2:13
authority : or, eminent place
that : Gen 49:14, Gen 49:15; 2...
kings : Ezr 6:10; Neh 1:11; Psa 20:1-4, Psa 72:1; Jer 29:7
for all : Rom 13:1-7; 1Pe 2:13
authority : or, eminent place
that : Gen 49:14, Gen 49:15; 2Sa 20:19; Pro 24:21; Ecc 3:12, Ecc 3:13, Ecc 8:2-5; Rom 12:18; 1Th 4:11; Heb 12:14
all godliness : Luk 1:6, Luk 2:25; Act 10:22, Act 24:16; Phi 4:8; Tit 2:10-14; 1Pe 2:9-13; 2Pe 1:3-7

TSK: 1Ti 2:3 - -- this : 1Ti 5:4; Rom 12:1, Rom 12:2, Rom 14:18; Eph 5:9, Eph 5:10; Phi 1:11, Phi 4:18; Col 1:10; 1Th 4:1; Heb 13:16; 1Pe 2:5, 1Pe 2:20
God : 1Ti 1:1; I...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: 1Ti 2:1 - -- I exhort, therefore - Margin, "desire."The word exhort, however, better expresses the sense of the original. The exhortation here is not addres...
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; 1Ti 2:8. This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy - since, in that case, the objects to be prayed for would be prescribed. How singular would it be now for an Episcopal bishop to "exhort"his presbyters to pray "for the President of the United States and for all who are in authority."When the prayer is prescribed, do they not do this as a matter of course?
First of all - That is, as the first duty to be enjoined; the thing that is to be regarded with primary concern; compare Luk 12:1; 2Pe 1:20. 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.
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 Heb 5:7.
Intercessions - The noun used occurs only in this place and in 1Ti 4:5, of this Epistle. The verb, however
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.
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 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.
See Supplementary note, 2Co 5:14.

Barnes: 1Ti 2:2 - -- For kings - On the respect due to rulers, see the notes on Rom 13:1-7. The meaning here is, that while all people should be the subjects of pra...
For kings - On the respect due to rulers, see the notes on Rom 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.
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.
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.
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: 1Ti 2:3 - -- For this is good and acceptable - That is, it is good and acceptable to God that we should pray for all people. The reason is, that he desires ...
For this is good and acceptable - That is, it is good and acceptable to God that we should pray for all people. The reason is, that he desires their salvation, and hence it is agreeable to him that we should pray for it. If there were no provision made for their salvation, or if he was unwilling that they should be saved, it could not be agreeable to him that we should offer prayer for them.
Poole: 1Ti 2:1 - -- 1Ti 2:1-3 Paul exhorteth to pray and give thanks for all men,
for kings and magistrates especially.
1Ti 2:4-6 God willeth the savation of all me...
1Ti 2:1-3 Paul exhorteth to pray and give thanks for all men,
for kings and magistrates especially.
1Ti 2:4-6 God willeth the savation of all men.
1Ti 2:7 Paul’ s commission to teach the Gentiles.
1Ti 2:8-10 He directeth how women should be attired,
1Ti 2:11-14 permiteth them not to teach,
1Ti 2:15 promiseth that they shall be saved by child-bearing
on certain conditions.
Timothy (as was said before) was left at Ephesus to manage the affairs of the church there in the absence of Paul, who in this Epistle directs him as to this management. First he exhorts him to see that prayers should be made for all men.
Supplications
Prayers
Intercessions
And giving of thanks and blessings of God for good things bestowed upon ourselves or others. These Paul wills should be made
for all men for there were at this time no kings in the church. Paul here establisheth prayers as a piece of the public ministry in the church of God, and a primary piece; therefore he saith, he exhorts that first of all; not in respect of time so much, as, principally, intimating it a great piece of the public ministry, which he would by no means have neglected. And he would have these prayers put up for all orders and sorts of men, such only excepted of whom St. John speaks, 1Jo 5:16 , who had sinned that sin, for which he would not say Christians should pray.

Poole: 1Ti 2:2 - -- For kings, and for all that are in authority: the kings of the earth at that time were all heathens, and enemies to the Christian religion, so (gener...
For kings, and for all that are in authority: the kings of the earth at that time were all heathens, and enemies to the Christian religion, so (generally) were those who were in a subordinate authority to them, yet the apostle commands that prayers should be made in the Christian congregations for them. What the matter of their petitions was to be is not expressed, but doubtless not to be limited by the next words, for that were not to have prayed for them but for themselves. Prayers for magistrates ought to be directed by their circumstances. If magistrates were idolaters and persecutors, they were to pray for their conversion, and the change of their hearts. However, they were to pray for their life and health so far forth as might be for God’ s glory, and for God’ s guidance of them in the administration of their government, and their success in their lawful counsels and undertakings, &c. The latter words,
that we may lead a quiet and peaceable life in all godliness and honesty contain the reason why prayers should be made for governors, and the good effect of them. For it is for this end that the supreme Lord hath ordained the office and dignity of kings and governors, that, being armed with authority and power, they may perserve public order and peace, by punishing evil-doers, and protecting and encouraging those that do well. Thus, under the Old Testament, the Jews were commanded to pray for the peace of the nation or city whither they should be carried captives, for in their peace they should have peace, Jer 29:7 .

Poole: 1Ti 2:3 - -- To pray for all, as well our enemies as our friends, especially for princes, and such as are in places of magistracy and authority, is
good being ...
To pray for all, as well our enemies as our friends, especially for princes, and such as are in places of magistracy and authority, is
good being according to the will and commandment of God, and acceptable to God, as all acts of obedience to his will are. The word Saviour may either be understood with reference to the Divine Being, God being our Preserver, who maketh his sun to shine and his rain to fall upon the just and unjust, Mat 5:45 , which our Saviour brings as an argument to enforce his precept of love to our enemies; or with a special reference to Christ, to whom the title of Saviour, with reference to eternal salvation, more strictly belongs, who also by his death, when we were enemies reconciled us to God: so that such a charitable office must be acceptable to God, because in doing it we both show ourselves the children of our heavenly Father, and also the followers of Christ.
PBC: 1Ti 2:1 - -- See GG: 19,20 May 16, 2004
One of the most potent weapons in our spiritual arsenal is prayer. Prayer for civil government should be a very high prior...
See GG: 19,20 May 16, 2004
One of the most potent weapons in our spiritual arsenal is prayer. Prayer for civil government should be a very high priority for God’s children. Paul instructed us in 1Ti 2:1-3 " I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour..." We have no idea how important it is to pray for those who rule over us. There are some good men who are in high positions of government. They are under pressures that very few of us can even imagine. We live in a day when the media viciously and dishonestly assaults those public figures who make public stands for Biblical or even decent standards. These good men and women need our prayer support.
358
"all men"
Frequently the casual Bible reader will become detracted by seemingly universal sounding words, in this case "all men." As Paul expands and defines his intent, he specifically mentions governmental leaders. One might ask, "Does this mean that I am to pray, intercede with God for, and thank God for Sadam Hussein or other evil world leaders?" I believe the answer is no. Paul is quite specific in the objective for these prayers. We are not to pray for one political party over another unless one party forsakes Biblical morality (In most cases both do so.). The objective goes beyond the party spirit. Our prayers are for divine intervention with one purpose in mind, that we may live our lives quietly, peaceably, and to the honor of our God. Secondly, the term "all men" can mean more than one thing. It can mean all men without exception, brown, yellow, black, and white; rich or poor; powerful or irrelevant to our lives altogether. This idea makes no sense when compared with Paul’s stated objective for our prayers. A second meaning, and more consistent with the context of this passage, refers to all kinds of men. This idea means that you pray for the President, Senators, U. S. Congressmen, judges, governors, policemen, local governmental officials, etc. (and regardless of their political party affiliation!). With the stated objective of an orderly civil government that enables believers to live their lives peacefully to the honor of God, this meaning fits the context and appears logically appropriate to the passage.
275

PBC: 1Ti 2:3 - -- 1Ti 2:3
For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the tru...
For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. {1Ti 2:3-6}
See GG: 19,21 May 23, 2004 for more on these verses
This passage frequently surfaces in the ongoing debate among Christians as to election and salvation. Does God actually want every human being without exception to be saved?
Those who hold to this view must face their own set of problems with the idea. Did God devise the system of salvation before creation, knowing its results-how many people would be saved and how many would not? And if He knew that a small percentage of humanity would realize actual salvation based on His chosen system (the typical view of those who hold to God’s universal "wish" for all mankind’s salvation), why did He institute such an ineffective system? Why didn’t He create a more efficient method of saving people? We have the assumption that God really wants every human being to be saved, but yet He instituted a pathetically ineffective system of salvation, knowing in advance its utter failure to accomplish His "wish". This idea is simply not reasonable, given the sovereignty of God.
We further have the conflict between this idea and such passages as Job 23:13, "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth." The conflict between the idea and this passage is irreconcilable. Does God wish the salvation of all mankind, while forcing Himself to accept the sad outcome of the system that He instituted? Or does He do whatever His soul desires? It can’t be both ways.
We also must deal with the various passages that teach the doctrine of election and make it a matter of God’s choice, not man’s decision. This theological perspective imposes even more tension onto the situation. We have a God who specifically chooses a certain finite number of mankind to salvation, but He really "wishes" that all of humanity would be saved.
Who will have all men to be saved, and to come unto the knowledge of the truth.
How then do we explain this point? In the last chapter we examined the term "all men" in terms of Paul’s exhortation to prayer for civil leaders. Rather than referring to all mankind without exception (Most of humanity has nothing to do with civil government, so by definition they are excluded from this particular prayer exhortation.), it seems obvious that Paul’s intent in that verse refers to all kinds of men in governmental positions of authority, from the President to the local city councilman.
Good exegesis requires a logical and reasonable conclusion that Paul’s use of the same term in the same context carries a compatible meaning. Thus if in the first instance Paul intended that we pray for all kinds of men related to governmental authority, in this instance he intends for us to understand that it is God’s desire or will that all kinds of men (as opposed to all mankind without exception), including but not limited to all kinds of men in governmental authority, be saved. Contextually this idea harmonizes with Paul’s teaching, and it also avoids the inconsistency of making God’s "wish" and His actual system of salvation contradictory.
We find additional evidence for this interpretation. First, Paul immediately takes us from salvation to the divine means of salvation, the Lord Jesus Christ, the only Mediator between God and man. It is not man’s decision, but Jesus’ mediation that saves us. Any number of people will hold firmly that Jesus is the only Savior, but that He employees "agents" or "means" to convey salvation to individuals. Look up the word translated "Mediator" in this passage. It is generally defined as "means." Jesus is God’s only agent or means of our salvation. God intends an invaluable work in faith and in the gospel, but He does not intend them to serve as surrogate agents or means. Paul clearly affirms that the Lord Jesus Christ is God’s only "agent" or "means" in our salvation.
Who gave himself a ransom for all
The statement, "Who gave himself a ransom for all," must be in some way qualified. The person who claims to believe that Jesus died for all the sins of all mankind-but who eventually faces the reality that he/she actually believes that He died for some of the sins of all mankind-must walk away from this verse. He/She really doesn’t believe that Jesus gave Himself a ransom for all without qualification. They qualify their view by reserving the sin of unbelief, "unfaith," or failure to accept God’s offer in the gospel. Thus at the core of the question, they reject the universal interpretation of this statement.
Those who hold to a wholly Arminian view of the passage qualify the passage. They join in their reservation about Jesus giving Himself a ransom for all the sins of all mankind. Their view effectively holds that Jesus gave Himself a ransom for all, but ransomed none unless they accept the terms of His offer of ransom to them. Thus they directly deny that Jesus actually gave the ransom price at all.
The view of those who hold that Jesus died for all the sins of some of mankind, offer, I believe, a more reasonable qualification to this passage. Jesus gave Himself a ransom for all kinds of men, but not for all mankind without exception. The actual identity of those for whom Jesus gave Himself a ransom will be testified in due time, at the resurrection and judgment when they appear with Christ in resurrected and glorified bodies.
to be testified in due time
Additionally, Paul adds another corroborating point, "...to be testified in due time." If in fact God wishes the salvation of all without exception, why would there be any need to wait till the resurrection to see the actual results of God’s salvation plan? Their presence in the resurrection at His right hand will be a factual testimony of God’s eternal purpose in salvation? When we see them at His right hand, their presence will testify that Jesus gave Himself a ransom for their sins.
Thus what appears to be a universal passage is not actually accepted by most Christians as factually as they claim to believe it. If you make the statements in this context literal and divorce them from Paul’s earlier comment regarding prayer for all men, you force yourself into the universal salvation view, that all of mankind will in fact be saved eventually. This view is so alien to Scripture that few indeed hold to it.
Central to the passage and to Biblical doctrine is the work of Jesus as the only Mediator between God and man. We cannot embrace a theology that adds endlessly to the list of mediators in the salvation process. Whatever we believe at the end of the day, we must embrace the clearest statement in the passage, the exclusive mediatorship of the Lord Jesus Christ. We cannot adopt a compromised theology that makes any other being or force function as mediator; not the gospel, not the faith or other actions of the sinner. Nothing can serve as the true Mediator between God and man other than the Lord Jesus Christ alone. Owen’s third premise honors Christ in this role and, I believe, states the true teaching of Scripture regarding our salvation. May we praise Him for unmerited salvation and mercy.
51
Haydock: 1Ti 2:1 - -- Intercessions, as in the Protestant translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how ca...
Intercessions, as in the Protestant translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? (Witham) ---
St. Augustine writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster [the Our Father]; which St. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. (lib. iii. cont. Pelag. chap. 5) By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. (ep. 50. ad Paulin.) See St. John Chrysostom on this place.

Haydock: 1Ti 2:2 - -- For kings, who were then heathens, this being in Nero's time. (Witham) ---
Upon the happiness of the king generally depends that of his subjects. W...
For kings, who were then heathens, this being in Nero's time. (Witham) ---
Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)
Gill: 1Ti 2:1 - -- 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 havin...
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, 1Jo 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.

Gill: 1Ti 2:2 - -- For kings, and for all that are in authority,.... For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-gove...
For kings, and for all that are in authority,.... For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-governors, or inferior magistrates, as procurators or governors of provinces, and proconsuls, and the like; all that were in high places, and acted under the authority of those that were supreme; these are particularly mentioned, the then governors, whether supreme or subordinate, who were avowed enemies, and violent persecutors of the saints; and it might be a scruple with some of them, whether they should pray for them, and therefore the apostle enjoins it; and this in opposition to the notions and practices of the Jews, who used to curse the Heathens, and pray for none but for themselves, and those of their own nation:
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.''

Gill: 1Ti 2:3 - -- For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is th...
For this is good and acceptable in the sight of God our Saviour. Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace; See Gill on 1Ti 2:1.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: 1Ti 2:1 Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women...


NET Notes: 1Ti 2:3 Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
Geneva Bible: 1Ti 2:1 I ( 1 ) exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;
( 1 ) Having dispat...

Geneva Bible: 1Ti 2:2 For kings, and [for] all that are in authority; ( 2 ) that we may lead a quiet and peaceable life in all godliness and ( a ) honesty.
( 2 ) An argume...

Geneva Bible: 1Ti 2:3 ( 3 ) For this [is] good and acceptable in the sight of God our Saviour;
( 3 ) Another argument, why churches or congregations ought to pray for all ...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 1Ti 2:1-15
TSK Synopsis: 1Ti 2:1-15 - --1 That it is meet to pray and give thanks for all men, and the reason why.9 How women should be attired.12 They are not permitted to teach.15 They sha...
MHCC -> 1Ti 2:1-7
MHCC: 1Ti 2:1-7 - --The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two ...
Matthew Henry -> 1Ti 2:1-8
Matthew Henry: 1Ti 2:1-8 - -- 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 ...
Barclay: 1Ti 2:1-7 - --Before we study this passage in detail we must note one thing which shines out from it in a way that no one can fail to see. Few passages in the New ...

Barclay: 1Ti 2:1-7 - --Four different words for prayer are grouped together. It is true that they are not to be sharply distinguished; nevertheless each has something to t...

Barclay: 1Ti 2:1-7 - --This passage distinctly commands prayer for kings and emperors and all who are set in authority. This was a cardinal principle of communal Christian ...

Barclay: 1Ti 2:1-7 - --The Church prayed for certain things for those in authority.
(i) It prayed for "a life that is tranquil and undisturbed." That was the prayer for fr...

Barclay: 1Ti 2:1-7 - --Paul concludes with a statement of the greatest truths of the Christian faith.
(i) There is one God. We are not living in a world such as the Gnostic...
Constable -> 1Ti 2:1--4:6; 1Ti 2:1-7
Constable: 1Ti 2:1--4:6 - --III. INSTRUCTIONS CONCERNING THE LIFE OF THE LOCAL CHURCH 2:1--4:5
Paul moved on from instructions aimed primari...
