1 Timothy 2:1-2

"In saying ’first of all’ Paul underlined the importance of this Godward aspect of the ministry of the church. Paul did not mean that such praying must be the first thing Christians do whenever they assemble, as the word order in the King James Version might imply, but rather that it is an activity he regarded as of primary importance in the total ministry of the church. His use of the present tense throughout these verses indicates that he was setting before them what he hoped would be the practice of those to whom he directed his prayer-exhortation. It is the essential and primary phase of their varied ministries." [Note: D. Edmond Hiebert, "The Significance of Christian Intercession," Bibliotheca Sacra 149:593 (January-March 1992):16.]

". . . providing a peaceful and orderly society was the state’s domain, so prayer for it was calculated to ensure that the best possible conditions for spreading the gospel were obtained." [Note: Towner, The Goal . . ., p. 203.]

"Hence the church’s prayers for the world and recognition of the authority of the state are fundamental to the church’s evangelistic mission." [Note: Bailey, p. 356.]

"All evangelism must begin with prayer." [Note: Lewis Sperry Chafer, True Evangelism or Winning Souls by Prayer, p. 88.]

Though Paul used several synonyms for prayer in urging its practice, the words he chose are not significantly different. This is a Semitic literary device that groups synonyms to enhance the basic concept, namely, that Christians should pray all types of prayers for all people. [Note: Mounce, p. 79. Cf. Guthrie, p. 69.] "Entreaties" (Gr. deeseis) emphasizes the earnestness with which we should make requests because we feel a need for what we ask (cf. Luke 18:1-8). "Prayer" (proseuchas) is a general word covering all types of prayer communication with God. The emphasis is on a spirit of reverence toward God (cf. Matthew 6:9-10). "Petitions" (enteuxeis) are confident requests for others and self (cf. Luke 11:5-13). "Thanksgivings" (eucharistias) is the most different word and served as a reminder that we should express gratitude as well as need in public praying. By using these synonyms Paul was emphasizing the importance of praying all kinds of prayers for all people as well as distinguishing its varieties. [Note: See Thomas L. Constable, Talking to God: What the Bible Teaches about Prayer, pp. 21-45.]

Prayer is so important because it invites God into the situation we pray about and it secures His working on behalf of those in need. Paul did not deal with the reason God has incorporated prayer into His sovereign control of the universe here. He assumed his readers understood this since God has revealed this elsewhere in Scripture. His point here was that Christians must not fail to take advantage of this supernatural resource at their disposal by neglecting prayer.

"The failure of the church to pray in accordance with this exhortation is one of its great sins today." [Note: Earle, p. 51.]

In response to the requests of His people God will do things that He will not do if they do not ask (James 4:2).

"If such praying were useless, the apostle would not write what he does write." [Note: Lenski, p. 539.]

This verse (1 Timothy 2:1) should answer the question of whether we should pray for the unsaved. "All men" certainly includes them. Paul undoubtedly meant all kinds of people rather than every single individual. The king at the time Paul wrote this epistle was Nero, an unbeliever for whom Paul specifically told his readers to pray. Furthermore the focus of their request was to be not only their own tranquillity but the king’s salvation (1 Timothy 2:4).

Primarily we should pray for governmental leaders and those in positions of lesser authority under them so that we may lead tranquil (Gr. eremos, outwardly peaceful) and quiet (hesychios, inwardly peaceful) lives. We should not do so primarily for our personal ease and enjoyment but so we can carry out our purpose in the world as Christians (cf. 1 Timothy 6:1). Our purpose is to bring the message of reconciliation to all people and to glorify God in all our relationships. Obviously the type of government under which people live influences their lives and affects their spiritual welfare (cf. Ezra 6:9-10; Jeremiah 29:7).

"Godliness" (Gr. eusebeia, 1 Timothy 2:2) refers to an attitude of reverence for God based on knowledge of Him. Paul used this word 10 times in the Pastorals, and this is its first occurrence. "Dignity" (semnoteti) refers to the outward manifestation of that attitude in righteous behavior.

"Times of political and social upheaval are excellent times in which to die for Christ, but hard times in which to live for Him." [Note: Litfin, p. 734.]