1. Supplications, prayers, intercessions, and giving of thanks.

These words for prayer are the

same as those found in Phil 4:6 and frequently in the NT, with the exception of intercession,
which appears only here and in I Tim 4:5 (the cognate verb appears in Acts 25:24; Rom 8:27,
34; 11:2; Heb 7:25).

3. This. Refers primarily to the prayer, but must include the contemplated result as well. Each
has its place in bringing the message to men. Saviour. Repeats the theme of the salvation (1:1)
and emphasizes the kindness and love of God to all. The emphasis in this passage is on the
universal sufficiency, applicability, and offer of the Gospel. This is shown by Pauls
characterizing Christs giving himself as a witness, and by his stressing his own position of trust
as preacher, apostle, and teacher of Gentiles. Verses 3-7 form the expansion of an important
background thought in the apostolic exhortation to prayer. The writers plea for prayer is
directed toward missions. It is appropriate that missions should be set on its deepest basis: the
genuineness of the offer to all, its applicability, and its sufficiency, as found in the work of
Christ. Our prayer is good and acceptable to God because it is a prayer for all men and those in
authority, to the end that the Church may witness effectively. God desires that through this
witness all men may be saved and may come to the knowledge of the truth. 4. Will have.
Would have (ASV). Not to be interpreted to mean decreed, since not all men are saved.

5. An earlier verse (1:1) spoke of God our Saviour. Here Paul uses the terse formula, One
there is who is God; One also there is who is mediator of God and men, the man Christ Jesus.
In Mt 19:17 the order of words and thought is the same. One there is who is good (ASV). The
predicating of the good, and God, and mediator is exclusive and can be said of only one. Here
is the sharpest and most unequivocal assertion of the deity and humanity of Christ. It is also
involved in the idea of the one true and perfect mediator that he must be God (cf. Heb 7:22;
8:6; 9:15; 12:24). This one gave himself a substitute-ransom for all. 6. Ransoms. Occurs only
here in the NT, but it combines the two elements of Christs ransom-saying in Mt 20:28; Mk
10:45. The preposition for and the noun ransom of the Gospel saying are here combined in
one word. (See notes on I Tim 2:3 above for light on a ransom for all.) To be testified in due
time. Christ, very God and truly man, gave himself as a ransom for all, as the witness at the
proper time. In the fulness of time God sent forth his Son.

Pfeiffer, Charles F. ; Harrison, Everett Falconer: The Wycliffe Bible Commentary : New
Testament. Chicago : Moody Press, 1962, S. 1Tm 2:3

(2:35) The demonstrative pronoun this points back to the obligation to pray for all men. The
word good is not to be construed with the phrase acceptable in the sight of God. Praying
for all men approves itself to the natural conscience, and it is also in accordance with the
revealed will of God (Expositors). The words, God our Saviour, are literally Our Saviour,
God. In the Cult of the Caesar, the reigning emperor was called str (), saviour. He
was a saviour in that he held mankind together under the great Roman power, providing peace
and order, prosperity and protection. Over against this Cult of the Caesar, was the Cult of
Christ, in which the Lord Jesus was worshipped as the SaviourGod. The former ruled over the
temporal affairs of his subjects and was one of their gods. The latter was Saviour in the sense
that He saved the believers soul from sin and exercised a spiritual control over his life. In the
expression as it stands in the Greek text, there seems to be a polemic touch, contrasting the
Saviour of Christians with the pagan saviour, and yet in the context, recognizing the right the
latter had to rule over the temporal aspects of the lives of the members of the Roman empire.
Paul recognizes here the fact that human government is a divinely appointed institution, and
yet draws the line between that and such a thing as the worship of the Caesar, by using the
expression, Our Saviour, God.

The word will is thel (), speaking of a wish or desire that arises from ones emotions.
The desire for the salvation of lost sinners arises spontaneously from the love of God for a lost
race. The literal Greek is, who willeth all men etc. It marks a determinate purpose. Yet with
this purpose, God does not force a man to accept salvation against his will. He made man a
free moral agent, and He will not violate the will of man. The word knowledge is epignsis
(), advanced or full knowledge. In the New Testament it is always used of the
knowledge of things ethical or divine, and is never ascribed to God.

Commenting on the words, For there is one God, and one mediator between God and men,
the man Christ Jesus, Expositors says: This emphatic statement as to the unity of the
Godhead is suggested by the singular stros () (Saviour) just preceding. The word
one neither affirms nor denies anything as to the complexity of the nature of the Godhead; it
has no bearing on the Christian doctrine of the Trinity; it is simply intended to emphasize the
uniqueness of the relations of God to man. The use of one, with this intention, is well
illustrated by Ephesians 4:46. The current thought of the time was conscious of many
saviours. In contrast to these, St. Paul emphasizes the uniqueness of the Saviour and God
worshipped by the Christians. The oneness of God has a bearing on the practical question of
mans salvation. It is possible for all men to be saved, because over them there are not many
gods that can exercise conflicting will-power towards them, but one only. One Godhead stands
over against one humanity; and the Infinite and the finite can enter into relations one with the
other, since they are linked by a mediator who is both God and man. The word man explains
how Christ Jesus could be a mediator. He can only be an adequate mediator whose sympathy
with, and understanding of both parties is cognizable by and patent to both.

The word mediator is mesits (), one who intervenes between two, either in order
to make or restore peace and friendship, or to form a compact or ratify a covenant. Our Lord
is a mediator in that He interposed Himself by His death, and made possible the restoration of
the harmony between God and man which had been broken by sin. The distinctive word for
man here is not anr (), a male individual, but anthrpos (), the racial,
generic term. it was not that our Lord became a man in the sense of a male individual of the
human race, but that He in the incarnation, incorporated Himself with the human race.

Translation. This is good and acceptable in the sight of our Saviour, God, whose desire it is that
all men be saved and come to a precise and experiential knowledge of the truth, for there is
one God, and one mediator between God and men, a Man, Christ Jesus.

Wuest, Kenneth S.: Wuest's Word Studies from the Greek New Testament : For the English
Reader. Grand Rapids : Eerdmans, 1997, c1984, S. 1Tm 2:1-3

4b , and to come into a knowledge of [the] truth. While

, to be saved, is the ultimate goal, this phrase gives the more immediate end
leading naturally and directly to the former (Ellicott, 28). Paul uses the phrase come into the
knowledge of the truth only in the PE (1 Tim 4:3; 2 Tim 2:25; 3:7; Titus 1:1; see Heb 10:26),
although the themes of knowledge and truth are found throughout his writings (below).
Knowing the truth is equivalent to accepting the gospel message and emphasizes the cognitive
element in the acceptance. Much of the teaching in the PE is directed not against the truth or
falseness of the teaching of the opponents but against their improper conduct and the ungodly
results of their teaching. This phrase rounds out Pauls critique by showing that their teaching,
as well as their behavior, is untruthful.

, knowledge, denotes more than knowing something. It is active apprehension,

not mere acquiring of information (Houlden, 67). It is not as much intellectual
comprehension as it is discernment and appropriation by faith (Spicq, 1:365). Paul uses the
noun fifteen times (including 1 Tim 2:4; 2 Tim 2:25; 3:7; Titus 1:1) and the verb (,
to know) eleven times (including 1 Tim 4:3). Every occurrence of the idea in the PE has to do
with knowing the truth, although the theme of knowledge is common in Paul (cf. Rom 1:28;
3:20; 10:2; Eph 1:17; 4:13; Phil 1:9; Col 1:9, 10; 2:2; 3:10; Phlm 6; J. A. Robinson, St Pauls
Epistle to the Ephesians [London: Macmillan, 1903] 24854; Dibelius-Conzelmann, 41 n. 34; R.
Bultmann, TDNT 1:244).

, truth, is used in the PE as a technical term for the gospel messagethe truth. It is
the whole revelation of God in Christ (Kelly, 62). It occurs fourteen times in the PE. Once it
describes what is true (1 Tim 2:7a; cf. use of , true, in Titus 1:13). In every other
instance it is used objectively as the embodiment of the truthPauls gospel (1 Tim 2:7b). To
know the truth is to be a Christian (1 Tim 2:4; 2 Tim 2:25), which among other things means
that one can eat all foods (1 Tim 4:3). The truth is to be protected by the church (1 Tim 3:15)
and understood by believers (2 Tim 2:15). It is what separates Paul from the opponents (1 Tim
6:5; 2 Tim 2:18; 3:7, 8; cf. 2 Tim 2:25) and stands opposed to the false myths (2 Tim 4:4; Titus
1:14). Similar phrases are found throughout the NT, phrases such as
, the truth of the gospel (Gal 2:5, 14), , the truth (Rom 2:8; Gal 5:7;
Jas 5:19), and , the message of truth (2 Cor 6:7; cf. Rom 2:8; Gal 5:7; 2
Thess 2:10, 12, 13; cf. John 8:32; 17:17; 14:6; 1 John 5:20; 2 Pet 1:2; Spicq, 1:364). It is
therefore unnecessary to equate the word , truth, with the second-century sense of
orthodoxy. On the lack of the article, cf. Moule, Idiom-Book, 11112.

56 , , ,
, For, there is one God, and one mediator between God and
people, a person, Christ Jesus, who gave himself as a ransom for all. Vv 56 may have been a
creed, or part of a creed, known by Timothy and the Ephesian church, which Paul quotes in
order to strengthen his argument (see Form/Structure/Setting). , for, connects the
theology of the creed with the theme of the paragraph. The statement in v 6a about Christs
ransom being , for all, is the focal point of the creed as far as this context is
concerned: the second reason that the Ephesian church should pray for the salvation of all
people is that it is in line with the purpose of Christs death.

V 5 possibly adds another argument to 1 Tim 2:17. Since there is only one God and only one
mediator between God and people, all people are united under that oneness and all people
should be offered the benefit of Christs ransom. If someone is excluded from salvation in
Christ, there is no other salvation available. Houlden misses the creeds significance when he
says that it is not integral to the argument of the passage (67). The creed has two stanzas:
the first asserts the uniqueness of the one God and the one mediator; the second asserts the
nature of the mediator (i.e., his humanity) and the nature of his work (i.e., that it is for all; see
Form/Structure/Setting). V 6b is Pauls commentary on the appropriateness of the creed to the
Ephesian situation.

, For there is only one God, rephrases the Shema, the central affirmation of
Judaism: Hear, O Israel: the Lord our God is one Lord (Deut 6:4; cf. discussion in Comments
on 1:17 and 2 Tim 3:4, , lovers of God). In Pauls day, sectarian Judaism emphasized
our in an exclusive sense, and the opponents in the PE were making the same mistake. As a
corrective, Pauls usage goes back to the original emphasis of the Shema on one God as
opposed to many gods. God is not the God of the opponents alone but is the only God and
consequently the God of all. (On this note of inclusivism, see Ridderbos, Paul, 33841.) In Rom
3:2930 (cf. 10:12) Paul argues that because there is only one God, all people will be justified
in relation to their faith. Likewise here Paul argues that because there is only one God, all
people must be the object of prayer since all can be saved only through the one God and the
one mediator. This verse provides one of the strongest arguments that the Ephesian heresy
was primarily Jewish (see Introduction, The Ephesian Heresy).

Paul has been juxtaposing God and the people in a poetic way: our savior . . . all people . . .
one God . . . one mediator . . . all people (cf. 1 Cor 8:6; 12:13; Eph 4:56 for similar patterns).
, and one mediator between God and people, adds the
Christian aspect of the creed: there is only one mediator between God and people (cf. John
14:6). Originally , mediator, was a business term, but its use broadened to denote a
mediator of any sort. The concept of a mediator between God and humanity was common in
Hellenism and Judaism (BAGD 5067; A. Oepke, TDNT 4:598620; Str-B 3:644). It is found in
Gnosticism (K. Rudolph, Gnosis, 9294, 11348) and in the mystery cult of Mithras (Plutarch,
Isis and Osiris, 46). Philo uses the concept to describe Moses (Mos. 2.166; 3.19), angels (Somn.
1.142), and the word of God (Her. 42). Judaism spoke of angels as mediators (T. Dan 6:21; cf.
Acts 7:53; Heb 2:59, 16). Hebrews also contrasts the role of the Jewish high priest and the
work of Christ (Heb 8:6), who is elsewhere called the mediator of the new covenant (Heb 9:15;
12:24; cf. 6:17).

The only other place Paul speaks about a mediator is in Gal 3:19, where he identifies Moses as
the mediator of the OT law (cf. As. Mos. 1:14; 3:12, and Philo above; Col 2:18 may perhaps be
understood as a worship of angels in a mediatorial role). In our context the text does not
suggest that the mediator is inferior (contra Hanson, Mediator, 57); the verse merely
describes a specific function. It is possible that here Paul is citing a creed and therefore unusual
concepts are expected, although the creeds use of is a fine parallel to Pauls Second
Man concept (Jeremias, Kelly). It is also possible that here Paul is contrasting Christs
mediatorial work for all people with the Jewish concept of Moses as mediator for Jews alone
(cf. passages cited above and the emphasis on Christs role in 2 Tim 1:910; cf. Bernard;
Trummer, Paulustradition, 196; Wengst sets it in contrast to the gnostic doctrine of multiple
aeons [Formeln, 72]). The opponents are teaching a veneration of certain aspects of the law
and relegating the gospel to second place. As in Hebrews, Christianity is shown to be superior
because Christ is superior to Moses (see Houlden, 68; Richardson, Theology, 229). Hanson
([1983] 6869; id., Mediator, 5662) and Usey see the use of as a reference to Jobs
complaint to God: For you are not a man in relation to me, against whom I contend, that we
should come together to trial. O that there were our mediator [ ] and accuser and one
to hear midway between both of us (Job 9:3233 LXX). They see the creed as an answer to
Jobs pathetic cry for an internuntius by God who has extended a fraternal hand to man
(Calvin) (Simpson, 42). requires the following noun to be genitive (Wallace, Greek
Grammar, 135).

, a person, Christ Jesus, begins the second stanza, ,

person, being repeated from the previous line. Christ was able to mediate between God and
people because he was a human being and also anointed () by God. is
anarthrous, emphasizing the quality of being human; i.e., it was as a human being that Christ
gave himself for all humanity (cf. Marshall, SNTU-A 13 [1988] 173). This is not a denial of
Christs divinity (contra Windisch [ZNW 34 [1935] 21338], who says the PE teach that Jesus is
exalted but subordinate to God and not divine) but an emphatic assertion of the incarnation.
Marshall suggests that perhaps the phrase expresses the divinity and humanity of Christ and
translates There is one who is God, one who is also () the mediator between God and man,
the man Christ Jesus (Redemption, 166 n. 3). Titus 2:13, which is followed by a mention of
redemption (v 14) as is the case here, also calls Jesus
, our great God and savior Jesus Christ. If this is the proper translation of Titus
2:13, then Marshalls understanding of 1 Tim 2:5 is certainly possible and consistent with the
Christology of the PE. Jeremias (20) translates the Man (italics his), equating , a
man, with the Son of man (cf. Mark 8:279:1). But is anarthrous, designating not
identity (the Son of man) but quality (i.e., that which makes a person human). The verse
could also be distinguishing the Godhead, God the Father, and Christ Jesus the Mediator (cf. 1
Cor 8:6; Eph 4:46). There is no concept of the subordination of the Son here but only a
differentiation of task (or perhaps a subordination in reference to the office alone; cf. Grudem,
Systematic Theology, 245).

It is difficult, but acceptable, to translate in v 5c generically as person as is often

the case with this term (cf. 1 Tim 4:10; 2 Tim 3:2). Paul uses throughout the
paragraph to tie his argument together, specifically tying v 1 with vv 45: pray for all
(v 1) because God wants all to be saved (v 4) through the mediator
between God and (v 5b), an , Christ Jesus (v 5c; cf. the unspecified
, all, in v 6a, retained in the translation of the rsv). The nrsv loses the connection
when it translates everyone . . . everyone . . . humankind . . . humankind, as does the niv,
which translates everyone in v 1 and unnecessarily adds men in v 6.

Mounce, William D.: Word Biblical Commentary : Pastoral Epistles. Dallas : Word,
Incorporated, 2002 (Word Biblical Commentary 46), S. 86

Verse 4. Who willeth seriously all men-Not a part only, much less the smallest part.

To be saved-Eternally. This is treated of, 1 Timothy 2:5, 6.

And, in order thereto, to come-They are not compelled.

To the knowledge of the truth-Which brings salvation. This is treated of, 1 Timothy 2:6, 7.
Wesley, John: Wesley's Notes: First Timothy. electronic ed. Albany, OR : Ages Software, 1999
(Logos Library System; Wesley's Notes), S. 1Tm 2:4

2:34 GOD HAS A UNIVERSAL DESIRE TO REDEEM HUMANITY

Pauls desire for universal prayer was based on the universal desire of Godthe salvation of all
the human race. Gods desire defines and shapes the nature of this age and should also shape
the behavior of believers. Paul desired that the Ephesian believers would pray sincerely for the
salvation of all people. This would provide the link between praying and having a quiet life.
Prayer for the worlds salvation would also bring peace and righteousness. Salvation is
characterized as good and pleasing to God (2:3). Sadly, in their disputes the believers were
excluding some from their prayers who needed salvation. God is not partisan (cf. 1:16; 4:10).
This fact is the reason why it is good to pray for the salvation of all people (cf. 1:13).

2:57 THE UNIVERSAL RANSOM

The for of 2:5 explains why it is good to pray for the salvation of others (2:3) and why God
desires all to be saved (2:4). A mediator (2:5) is one who stands between two parties to
remove a disagreement or reach a common goal. The mediator must perfectly represent both
parties. Christ, the God-man, is the perfect mediator, representing both Gods interests and
mans without prejudice or compromise. This verse supports the doctrine of hypostatic
unionthat the deity and humanity of Jesus Christ were united in one person forever without
the mingling of attributes.

Paul indicated that their prayer life did not reflect the character of God who desires all to be
saved. Adopting Gods attitude toward the world issued in truth, redemption, and prayer.
Blocking Gods desire by refusing to pray for unbelievers would issue in Gods wrath and
dissension in the church.

Paul had already given three reasons to pray for all people: all people have one God, one
mediator, and one ransom. But he returned to his own experience (2:7) to provide the fourth
reason of why prayers should be made for all: God had assigned Paul to work with the
Gentiles, the group disregarded by most Jewish Christians.

Hughes, Robert B. ; Laney, J. Carl: Tyndale Concise Bible Commentary. Wheaton, Ill. : Tyndale
House Publishers, 2001 (The Tyndale Reference Library), S. 637

2:4 who desires all men to be saved. This does not mean that God sovereignly wills every
human being to be saved (i.e., that God saves everyone). It may refer to Gods general
benevolence in taking no delight in the death of the wicked, or to Gods desire that all types of
people (v. 1 note) be saved (i.e., God does not choose His elect from any single group).

Whitlock, Luder G. ; Sproul, R. C. ; Waltke, Bruce K. ; Silva, Mois: Reformation Study Bible,
the : Bringing the Light of the Reformation to Scripture : New King James Version. Nashville : T.
Nelson, 1995, S. 1Tm 2:4
 3*, 4* The extension of the intercessory prayer to refer to all people is based on the
universal plan of Gods (not Christs) salvation. Cf. Epict., Diss. 3.24.2: For God made all
mankind to be happy, to be serene ( ,
), and Odes of Sol. 9:13: and wills that you be saved. Savior () is
used because of the following to be saved (). This word has therefore its own force
here and is not a mere title (see below the excursus to 2 Tim 1:10). Recognition of truth
( ) in the Pastorals is a formula for Christianity, viz., conversion to the
Christian faith. It is not explained nor more closely defined but rather presupposed as a phrase
that has this explicit meaning. In Tit 1:1* it is thus parallel to and has the same weight as
faith, whereas in 2 Tim 2:25* and 3:7* it serves as a paraphrase for the state of salvation
attained.34 The origin of the expression is not to be sought in the terminology of mysticism,
but rather in Hellenistic Judaisms rich store of Greek rational terminology, which now
undergoes a characteristic transformation. Regarding the content which these terms now
describe, the supernatural element is strongly accentuated, but their usage is rational,
insofar as they are employed as criteria of knowledge in combatting misunderstanding and
misuse. Since the recognition of the truth should be accessible to everyone, it is in precisely
this connection that the mission of the Christian message is emphasized as applying to all men.
It is not a question of reconciliation of the All.35 Recognition () designates not
only rational comprehension but also acknowledgement, just as truth () is not
merely a fact to be grasped theoretically, but also a state of affairs to be actualized. The phrase
as a whole is a technical term for conversion.36

Dibelius, Martin ; Conzelmann, Hans: The Pastoral Epistles a Commentary on the Pastoral
Epistles. Philadelphia : Fortress Press, 1972 (Hermeneia--a Critical and Historical Commentary
on the Bible), S. 41

2:4 is picked up from v. 1 to correlate Gods attitude toward all people

with the request that we pray for all. As in v. 1 Paul means by the phrase all kinds of people, all
sorts of people, including civil authorities (cf. for a similar thought Tit. 3:17; note also Rom.
11:32, where the second all embraces Jew and Gentile, but not every person, cf. 9:6ff.; cf.
again Gal. 3:28; Col. 3:11; 1 Cor. 12:12; Acts 22:15). [God] wishes all people to be saved
expresses the truth for which Paul continually contended, especially against Jews and
Judaizers, and that he and the other apostles were agreed on (see Galatians, especially chapter
2; Acts 10:3436; 11:17, 18, where Peter expresses this same truth against the background of
his vision of 10:923; 1 Tim. 2:7: teacher of the Gentiles; cf. for OT background Ezk. 18:23;
33:11; and especially the Abrahamic covenant, Gen. 12:3, reflected throughout Isaiah; G.
Schrenk, TDNT III, 47f.).

(see data at 1:15), as aorist passive, to be saved, communicates, with the verb
, that God wishes people to experience that which he would do for them, i.e., save them.
The two focuses of this statement come to expression in two other uses of in the PE:
First, And come to the knowledge of the truth is reflected in 4:10, where from the human
side those from all kinds of people who are saved are described simply as believers (cf.
Romans 911; Gal. 3:28; Col. 2:11; 1 Cor. 12:13). Second, those who are saved are, from the
Godward side, those called according to [Gods] purpose and grace, which was granted to
us in Christ Jesus from all eternity (2 Tim. 1:9; cf. Romans 911; Ephesians 12). These two
focuses coalesce in the perspective of 2 Tim. 1:810, especially v. 10, where this eternal
purpose is said to be brought about through the gospel (cf. Eph. 1:810).

stresses the necessary noetic aspect of salvation, most

simply put, knowledge of the person and work of Christ (cf. Rom. 10:1214). Although
is found in Paul only in the PE (here, Tit. 1:1; 2 Tim. 2:25; 3:7 [all the
occurrences of in the PE]; the phrase elsewhere in the NT only in Heb. 10:26), its
component parts are found in Pauls earlier letters in the same sense. The phrase as used here
indicates the process of coming to know and acknowledge the truth of the gospel (
with genitive of the thing known). Recognition () designates not only rational
comprehension but also acknowledgment, just as truth () is not merely a fact to be
grasped theoretically, but also a state of affairs to be actualized. The phrase as a whole is a
technical term for conversion (Dibelius-Conzelmann; cf. Heb. 10:26; cf. further Dibelius,
).

This meaning for the phrase is borne out in the usage of the two words separately elsewhere
in Paul. Bultmann asserts that has become almost a technical term for the decisive
knowledge of God which is implied in conversion to the Christian faith (TDNT I, 707). Col. 2:2
( ) is the most nearly parallel to our passage, although
the experiential aspect is also evident in most of the other Pauline references, e.g., Eph. 1:17;
4:13; Phil. 1:9; Col. 1:9, 10; 3:10. means true teaching or faith and is used of the
gospel in the earlier Pauline letters and probably here as well (cf. 2 Cor. 4:2; Gal. 5:7; 2 Cor.
6:7; Col. 1:5; Eph. 1:13; 2 Thes. 2:1012; 2 Cor. 13:8; cf. 2 Jn. 1; 1 Pet. 1:22; Bultmann, TDNT I,
244; cf. also BAGD s.v. 2b, which gives the nuance here and elsewhere in the NT as the
content of Christianity as the absolute truth). , to come, speaks of the personal and
experiential response (see also 2 Tim. 3:7, the only other NT occurrence of
).

Knight, George W.: The Pastoral Epistles : A Commentary on the Greek Text. Grand Rapids,
Mich.; Carlisle, England : W.B. Eerdmans; Paternoster Press, 1992, S. 119

2:4 The relative clause of v. 4 provides the basis for the assertion in v. 3 that prayer for all
people is pleasing to God. The goal of the prayers Paul urged is that all people be saved.
Intercession for all people pleases the God who desires all to be saved.

The term all in v. 4 must refer to the same group as the reference to everyone in v. 1. The
petitions of v. 1 are to include all human beings, and the objects of Christs death must include
the same group. It would certainly include all persons without distinctions of race or social
standing, but it also refers to all persons individually. The difficulty of praying for every single
inhabitant on the earth should not hide us from the fact that Gods will to save is as wide as
His will to create and protect.5 In suggesting a broad extent for the death of Christ, Paul was
taking issue with the idea that only the spiritually elite are the beneficiaries of Christs death.

The term for wants (thel) should not be taken to support a universalistic idea. The fact that
God desires the salvation of all does not guarantee that all will be saved.6 God will not
override the reluctance or opposition of individuals bent upon pursuing their own way in
defiance of God. Passages such as Matt 6:10; 7:21; 12:50 suggest that what God delights in
may not always be done by disobedient human beings. The will of God does not function as a
ruthless bulldozer crushing and forcing into obedience any who resist it. God urges us to
repentance with his goodness rather than coercing us toward the truth by the application of
naked power (Rom 2:4).7

The use of the term truth is a reference to the gospel (cf. Gal 2:5, 14), and it suggests that
salvation has a cognitive side. The absence of a reference to faith is no disparagement of the
volitional aspect of conversion. To come to the knowledge of the truth is a synonym for
conversion. In the Pastorals, Paul frequently used truth as a reference to the gospel message
(1 Tim 3:15; 4:3; 6:5; 2 Tim 2:15; 3:78; Titus 1:1).

Lea, Thomas D. ; Griffin, Hayne P.: 1, 2 Timothy, Titus. electronic ed. Nashville : Broadman &
Holman Publishers, 2001, c1992 (Logos Library System; The New American Commentary 34), S.
89

4. God wants all men to be saved. Elsewhere we read (John 13:18): I know whom I have
chosen. If anyone wants to be agreeable, he has a hundred arguments which they may
oppose. They want only that to be heard which they themselves say. To such people, then, say,
Farewell. We must answer (1 Cor. 11:16): If anyone is disposed to be contentious, we
recognize no such practice. On the other hand, those who really want to learn are quiet and
at peace. If you say something twice to someone, he should look for another teacher, because
our doctrine is the sort which brooks no contention. The Holy Spirit, then, must not fight
against Himself. In this vein Augustine says: No one saves except the one God. Nowhere is
there salvation except in God. John, the illuminator,9 that teacher, is reported as saying: All
in this city.10 This is an exclusive proposition that is expressed in universal terms. Every man
is an animal,11 therefore only man is. In the same way: He causes all men to be saved,
therefore He is the only Savior. This is a strong idea and appears to have confirmation from the
text:

Luther, Martin: Pelikan, Jaroslav Jan (Hrsg.) ; Oswald, Hilton C. (Hrsg.) ; Lehmann, Helmut T.
(Hrsg.): Luther's Works, Vol. 28 : 1 Corinthians 7, 1 Corinthians 15, Lectures on 1 Timothy.
Saint Louis : Concordia Publishing House, 1999, c1973 (Luther's Works 28), S. 28:261

2:4 Who desires everyone to be saved and to come to the knowledge of the truth. NRSV Both
Peter and Paul wrote that God wants everyone to be saved (see 2 Peter 3:9). Paul fought
against two forms of elitism. The first was the Jewish belief that God willed the destruction
of sinners. This idea caused some Jewish believers to not want to associate with Gentiles. The
second was rooted with the Gnostic teaching that salvation was only for the spiritually elite.
Everyone does not mean that all will be savedthe Bible affirms that many people reject
Christ (Matthew 25:3146; John 12:4450; Hebrews 10:2629). But Gods desire is that all
people would be saved, and he has provided in Christ the means to salvation. First Timothy
4:10 shows that the guarantee of salvation applies only to those who receive it. Paul was not
teaching about election here; rather, he was showing Gods intent that the gospel go to all
people.

The gospel message (here called the knowledge of the truth) has a universal scope; it is not
directed only to people of one race, one sex, or one national background. Because God loves
the whole world, he sent his Son to offer salvation to every sinner. No one is outside Gods
mercy or beyond the reach of his offer of salvation. This knowledge goes beyond intellectual
awareness. It requires deep spiritual discernment and full experiential knowledge. It is not
enough to know that Christ is Savior; we must fully participate in that knowledge by loving and
serving him.

Christian theology has at times gone astray by taking as the basis for our understanding of the
nature of God other sourcesGreek philosophy, natural knowledgeand failing to take as
seriously as it should the tremendous assertion of the New Testament that it is in Jesus that
we see God.

Stephen Neill

EVERYONE

Paul based his instructions about prayer for everyone on his conviction that Gods invitation
for salvation extends equally to all people. The word everyone itself captures the
universal/particular nature of the gospel. The world that God loves includes every person (John
3:16). He loves us as individuals whom he knows intimately (Psalm 139:1318).

God loves every person we will meet today. When we lack compassion for those who have not
yet responded to the gospel, we show that we do not highly value the salvation God has given
us. When we really pray for others, we will find ourselves telling them the truth.

Barton, Bruce B. ; Veerman, David ; Wilson, Neil S.: 1 Timothy, 2 Timothy, Titus. Wheaton, Ill.
: Tyndale House Publishers, 1993 (Life Application Bible Commentary), S. 40

Verse 4 can be understood as a general desire of God or as a reason why praying for all people
is pleasing to God. In this latter case the sense will be that God wants us to pray for all people
precisely because he is willing and desirous to save them all. It is possible, then, for verse 4 to
be translated because he (God) desires everyone to be saved or, in languages that do not
use the passive voice, one may translate because he desires to save (or, free) all people from
sin or because he desires that everyone receive salvation.

Desires is the Greek verb that means to wish, to want, and most translations take it with
this meaning. The verb can also mean to have as ones purpose, and some translations take
this meaning; for example, Phps for his purpose is that As in 2.1, men translates the
generic word for people, so all men is better understood as all people, hence everyone
(TEV), all (REB). For saved see 1.15. Knowledge of the truth (TEV to know the truth) is used
only in the Pastorals (see 1 Tim 4.3; 2 Tim 3.7; Titus 1.1). Truth is used in the Pastorals as a
technical term to refer to (a) the Christian faith as a system of belief, (b) an organized body of
Christian teaching or doctrine, or (c) the total content of the gospel. All three are possible in
this context. However, we should consider the background of the Pastorals, particularly the
problem of false teachers and the danger of heretical teaching. In that case the first two
alternatives seem to fit the context much better. The word for knowledge is a compound word
in the Greek. Some commentators suggest that the compound word (epignsis) is being used
as a technical term for the intellectual acceptance of the Christian faith, contrasted with the
simple word (gnsis) that refers to ordinary knowledge. There is, however, no general
acceptance of this idea, and it does seem that the simple and compound words are sometimes
used interchangeably.

One other thing that needs to be noted is the relation between being saved and knowing the
truth. In terms of temporal sequence the latter comes first, since knowing the truth can be
interpreted as a way by which people experience salvation. It may therefore be necessary in
translation to reverse the order of the two phrases, hence to come to the knowledge of the
truth and to be saved, to come to the knowledge of the teachings about Christ and receive
salvation, or to accept the teachings about Christ and to become free from their sins.

Alternative translation models for verses 34 are:

3 Praying for all people in this way is right (or, the right thing to do) and is acceptable to God
our [inclusive] Savior. 4 He wants all people to be saved and know the truth.

Or:

3 It is good for you to pray for all people in this way, and God our [inclusive] Savior, the one
who frees us from our sins, is very happy when you do this. 4 He wants all people to receive
salvation and accept the teachings about Christ.

Arichea, Daniel C. ; Hatton, Howard: A Handbook on Paul's Letters to Timothy and to Titus.
New York : United Bible Societies, 1995 (UBS Handbook Series; Helps for Translators), S. 48

Another argument, why churches or congregations ought to pray for all men, without any
difference of nation, type, age, or order: that is, because the Lord by calling of all types, indeed
sometimes those that are the greatest enemies to the Gospel, will have his Church gathered
together after this manner, and therefore prayer is to be made for all.

Geneva Bible Notes (1599). Bellingham, WA : Logos Research Systems, Inc., 2003, S. 1Tm 2:3

4. Who wishes that all men may be saved. Here follows a confirmation of the second
argument; and what is more reasonable than that all our prayers should be in conformity with
this decree of God?
And may come to the acknowledgment of the truth. Lastly, he demonstrates that God has at
heart the salvation of all, because he invites all to the acknowledgment of his truth. This
belongs to that kind of argument in which the cause is: proved from the effect; for, if

the gospel is the power of God for salvation to every one that believeth, (Romans 1:16,)

it is certain that all those to whom the gospel is addressed are invited to the hope of eternal
life. In short, as the calling is a proof of the secret election, so they whom God makes partakers
of his gospel are admitted by him to possess salvation; because the gospel reveals to us the
righteousness of God, which is a sure entrance into life.

Hence we see the childish folly of those who represent this passage to be opposed to
predestination. If God say they, wishes all men indiscriminately to be saved, it is false that
some are predestined by his eternal purpose to salvation, and others to perdition. They might
have had some ground for saying this, if Paul were speaking here about individual men;
although even then we should not have wanted the means of replying to their argument; for,
although the: will of God ought not to be judged from his secret decrees, when he reveals
them to us by outward signs, yet it does not therefore follow that he has not determined with
himself what he intends to do as to every individual man.

But I say nothing on that subject, because it has nothing to do with this passage; for the
Apostle simply means, that there is no people and no rank in the world that is excluded from
salvation; because God wishes that the gospel should be proclaimed to all without exception.
Now the preaching of the gospel gives life; and hence he justly concludes that God invites all
equally to partake salvation. But the present discourse relates to classes of men, and not to
individual persons; for his sole object is, to include in this number princes and foreign nations.
That God wishes the doctrine of salvation to be enjoyed by them as well as others, is evident
from the passages already quoted, and from other passages of a similar nature. Not without
good reason was it said, Now, kings, understand, and again, in the same Psalm,

I will give thee the Gentiles for an inheritance, and the ends of the earth for a possession.
(Psalm 2:8-10.)

In a word, Paul intended to shew that it is our duty to consider, not what kind of persons the
princes at that time were, but what God wished them to be. Now the duty arising: out of that
love which we owe to our neighbor is, to be solicitous and to do our endeavor for the salvation
of all whom God includes in his calling, and to testify this by godly prayers.

With the same view does he call God our Savior; for whence do we obtain salvation but from
the undeserved kindness of God? Now the same God who has already made us partakers of
salvation may sometime extend his grace to them also. He who hath already drawn us to him
may draw them along with us. The Apostle takes for granted that God will do so, because it
had been thus foretold by the predictions of the prophets, concerning all ranks and all nations.

Calvin, John: Calvin's Commentaries: 1 Timothy. electronic ed. Albany, OR : Ages Software,
1998 (Logos Library System; Calvin's Commentaries), S. 1Tm 2:4

Evangelistic Prayer is Morally Right

This points back to the commandment to pray for the lost in verses 12. Kalon (good) refers to
what is intrinsically,morally good. God defines prayer for the lost as the noble and spiritually
proper thing to do, and our consciences agree. The lost suffer the agony of sin, shame, and
meaninglessness in this life, and the eternal hell of unrelenting agony in the life to come.
Knowing that, it is the most excellent task to pray for their salvation.

Some might argue that Jesus said in John 17:9, I do not ask on behalf of the world. But there
Christ was praying as Great High Priest for Gods elect. Because He is sovereign, omniscient
Deity, His prayer was specific in a way ours cannot be. It was a prayer exclusively for the
salvation of those whom He loved and chose before the foundation of the world to be
partakers of every spiritual blessing (Eph. 1:34). The world was specifically excluded from
the saving design of this prayer.

Our prayers, however, are not the prayers of a high priest; we pray as ambassadors of Christ,
whose task it is to beseech men and women on His behalf to be reconciled to God (2 Cor.
5:20). We are therefore commanded to offer our entreaties and prayers, petitions and
thanksgivings on behalf of all men. Our earnest desire ought to be for the salvation of all
sinners (cf.. Rom. 9:3; 10:1). We are not to try to limit evangelism to the elect only.

There are two reasons for this. First, Gods decree of election is secret. We do not know who
the elect are and have no way of knowing until they respond to the gospel. Second, the scope
of Gods evangelistic purposes is broader than election. Many are called, but few are chosen
(Matt. 22:14). Even Jesus high priestly prayer does embrace the world in this important
regard. Our Lord prayed for unity among the elect so that the truth of the gospel would be
made clear to the world: that the world may believe that Thou didst send Me. that the
world may know that Thou didst send Me (John 17:21, 23). Gods call to all sinners is a bona
fide and sincere invitation to salvation: As I live! declares the Lord God, I take no pleasure
in the death of the wicked, but rather that the wicked turn from his way and live. Turn back,
turn back from your evil ways! Why then will you die, O house of Israel? (Ezek. 33:11).

Evangelistic Prayer is Consistent with Gods Desire

Obviously, in some inscrutable sense, Gods desire for the worlds salvation is different from
His eternal saving purpose. We can understand this to some degree from a human perspective;
after all, our purposes frequently differ from our desires. We may desire, for example, to
spend a day at leisure, yet a higher purpose compels us to go to work instead. Similarly, Gods
saving purposes transcend His desires. (There is a crucial difference, of course: We might be
compelled by circumstances beyond our control to choose what we do not desire. But Gods
choices are determined by nothing other than His own sovereign, eternal purpose).

God genuinely desires all men to be saved and to come to the knowledge of the truth. Yet in
the eternal purpose which He carried out in Christ Jesus our Lord (Eph. 3:11), He chose only
the elect out of the world (John 17:6), and passed over the rest, leaving them to the damning
consequences of their sin (cf.. Rom. 1:1832). The culpability for their damnation rests entirely
on them because of their sin and rejection of God. God is not to blame for their unbelief.

Since God desires all men to be saved, we are not required to ascertain that a person is elect
before praying for that persons salvation. God alone knows who all the elect are (2 Tim. 2:19).
We may pray on behalf of all men with full assurance that such prayers are good and
acceptable in the sight of God our Savior. After all, the Lord is gracious and merciful; slow to
anger and great in loving-kindness. The Lord is good to all, and His mercies are over all His
works (Ps. 145:89).

Apodektos (acceptable), is from apodechomai, which means to receive gladly, to accept

with satisfaction, or to heartily welcome. The Lord eagerly accepts prayer for the lost
because it is consistent with His desire for their salvation.

Such prayer is also consistent with His nature as Savior. The phrase God our Savior appears five
other times in the Pastoral Epistles (1:1; 4:10; Titus 1:3; 2:10; 3:4), as well as in Jude 25. God is
not only creator, sustainer, king, and judge, but also savior. His saving character is manifested
through His Son, Jesus Christ (2:56; 2 Tim. 1:10; Titus 1:4; 2:13; 3:6). God is the Savior of all
men in a temporal sense, but especially of believers in an eternal sense (1 Tim. 4:10b).

That truth of Gods saving nature is also taught in the Old Testament (cf.. 2 Sam. 22:3; Ps.
106:21; Isa. 43:3, 11). The idea that the God of the Old Testament is a vengeful, wrathful ogre
mollified by the gentle, loving, New Testament Christ is not at all accurate.

When God desires all men to be saved, He is being consistent with who He is. In Isaiah
45:22 God said, Turn to Me, and be saved, all the ends of the earth. Isaiah 55:1 invites every
one who thirsts to come to the waters of salvation. Again, in Ezekiel 18:23, 32 God states
very clearly that He does not desire that the wicked should perish, but that they would
sincerely repent (cf.. Ezek. 33:11). In the New Testament, Peter writes, The Lord is not slow
about His promise, as some count slowness, but is patient toward you, not wishing for any to
perish but for all to come to repentance (2 Peter 3:9).

No true biblical theology can teach that God takes pleasure in the damnation of the wicked.
Yet though it does not please Him, God will receive glory even in the damnation of unbelievers
(cf.. Rom. 9:2223). How His electing grace and predestined purpose can stand beside His love
for the world and desire that the gospel be preached to all people, still holding them
responsible for their own rejection and condemnation, is a mystery of the divine mind. The
Scriptures teach Gods love for the world, His displeasure in judging sinners, His desire for all to
hear the gospel and be saved. They also teach that every sinner is incapable yet responsible to
believe and will be damned if he does not. Crowning the Scriptures teaching on this matter is
the great truth that God has elected who will believe and saved them before the world began.
What mystery!

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are
His judgments and unfathomable His ways! For who has known the mind of the Lord, or who
became His counselor? Or who has first given to Him that it might be paid back to him again?
For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.
(Rom. 11:3336)

To come to the knowledge of the truth is to be saved. Epignsis (knowledge) is used three
other times in the Pastoral Epistles (2 Tim. 2:25; 3:7; Titus 1:1). In all four occurrences, it refers
to the true knowledge that brings about salvation. Far from desiring their damnation, God
desires the lost to come to a saving knowledge of the truth.

Some have argued that this passage teaches universalism. If God desires the salvation of all
men, they argue, then all will be saved, or God wont get what He wants. Others argue that
what God will-s comes to pass, because all men means all classes of men, not every individual.
Neither of those positions is necessary, however. We must distinguish between Gods will of
decree (His eternal purpose), and His will expressed as desire. Desire is not from boulomai,
which would be more likely to express Gods will of decree, but from thel, which can refer to
Gods will of desire. This is precisely the distinction theologians often make between Gods
secret will and His revealed will.

God desires many things that He does not decree. It was never Gods desire that sin exist, yet
the undeniable existence of sin proves that even sin fulfills His eternal purposes (Isa. 46:10)
though in no sense is He the author of sin (James 1:13).

Jesus lamented over Jerusalem, O Jerusalem, Jerusalem, who kills the prophets and stones
those who are sent to her! How often I wanted to gather your children together, the way a hen
gathers her chicks under her wings, and you were unwilling (Matt. 23:37). John Murray and
Ned B. Stonehouse wrote, We have found that God himself expresses an ardent desire for the
fulfillment of certain things which he has not decreed in his inscrutable counsel to come to
pass (The Free Offer of the Gospel [Phillipsburg, N.J.: Presb. & Ref., 1979], 26). God desires all
men to be saved. It is their willful rejection of Him that sends them to hell. The biblical truths
of election and predestination do not cancel mans moral responsibility.

Evangelistic Prayer Reflects the Uniqueness of God

One of the most fundamental teachings of Scripture is that there is one God (cf.. Deut.
4:35, 39; 6:4; Isa. 43:10; 44:6; 45:56, 2122; 46:9; 1 Cor. 8:4, 6). That runs counter to the
pluralistic religiosity of our world, which rejects the concept of any exclusive religious truth.
We are taught by the spirit of our age that the gods of the Christians, Jews, Moslems,
Buddhists, and Hindus are to be charitably considered equally valid. If that were true, there
would be many ways of salvation, and hence no need for evangelism. But since there is only
one true God, then He is the One in whom all must believe to be saved. There is no other
name under heaven by which sinners may be saved (Acts 4:12). Evangelistic prayer recognizes
that all must come to the one true God.

Evangelistic Prayer is Consistent with the Person of Christ

Not only is there only one God, but one mediator also between God and men, the man Christ
Jesus. Mesits (mediator) refers to one who intervenes between two individuals to restore
peace, or ratify a covenant. The concept of a mediator is seen in Jobs lament, There is no
umpire between us, who may lay his hand upon us both (Job 9:33). Because Christ is the only
mediator, all must come to God through Him (Acts 4:12). There isnt an endless series of
aeons, or subgods, as the Gnostics taught. We do not approach God through the intercession
of angels, saints, or Mary. Only through the man Christ Jesus can men draw near to God. The
absence of the article before anthrpos (man) suggests the translation, Christ Jesus, Himself
man. As the perfect God-man, he brings God and man together. Hebrews 8:6 calls Him the
mediator of a better covenant, while Hebrews 9:15 and 12:24 describe Him as the mediator
of the new covenant. All men who come to God must come through Him.

Evangelistic Prayer Reflects the Fullness of Christs Atonement

Our Lord freely gave His life when He died for our sins. In John 10:1718 He said,

For this reason the Father loves Me, because I lay down My life that I may take it again. No one
has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it
down, and I have authority to take it up again. This commandment I received from My Father.
He voluntarily went to the cross and gave all of Himself, not merely something He possessed.

Ransom is a rich theological term, describing Christs substitutionary death for us. It is not the
simple word for ransom, lutron, but antilutron, the added preposition intensifying the
meaning. Christ did not merely pay a ransom to free us; He became the victim in our place. He
died our death, and bore our sin. He gave Himself.

The phrase gave Himself as a ransom for all is a comment on the sufficiency of the atonement,
not its design. To apply a wellknown epigram, the ransom paid by Christ to God for the
satisfaction of His justice is sufficient for all, but efficacious for the elect only.
Christsatonement is therefore unlimited as to its sufficiency, but limited as to its application.

Real benefits accrue for all because of Christs all-sufficient atoning work. The gospel may be
preached indiscriminately to all (Mark 16:15); the water of life and the offer of divine mercy
are extended freely to all (Rev. 22:17); Christ is set forth as Savior for all to embrace (1 Tim.
4:10; 1 John 4:14). Moreover, in a temporal sense, the entire race was spared from immediate
destruction and judgment when Adam sinned (A privilege not afforded to the angels who
fellHeb. 2:16), and individual sinners experience delay in Gods judgment on their sins.
Nineteenth-century theologian William G. T. Shedd wrote,

The atonement is sufficient in value to expiate the sin of all men indiscriminately; and this fact
should be stated because it is a fact. There are no claims of justice not yet satisfied; there is no
sin of man for which an infinite atonement has not been provided. Therefore the call to
come is universal. (Dogmatic Theology [reprint; Nashville: Thomas Nelson, 1980], 2:482)

That does not mean that all will be saved. Again, many are called, but few are chosen (Matt.
22:14). Christs death was sufficient to cover the sins of all people, but it is applied to the elect
alone. The price paid was infinite. If billions more had been added to the number of the elect,
Christ would not have been required to suffer one more stroke of divine wrath to pay the price
for their sin. On the other hand, had there been but one sinner, Seth, elected of God, this
whole divine sacrifice would have been needed to expiate His guilt (R. L. Dabney, The Five
Points of Calvinism [reprint; Harrisonburg, Va.: Sprinkle, 1992], 61).

So the infinite price our Savior paid was certainly sufficient for all. Christs expiation is a
divine act. It is indivisible,inexhaustible, sufficient in itself to cover the guilt of all the sins that
will ever be committed on earth (Dabney, 61). Therefore salvation can sincerely and
legitimately be offered to all, though only the elect will respond. Shedd writes, The extent to
which a medicine is offered is not limited by the number of persons favorably disposed to buy
it and use it. Its adaptation to disease is the sole consideration in selling it, and consequently it
is offered to everybody (Dogmatic Theology, 2:482).

It is crucial to understand that the atoning work of Christ fully accomplishes everything God
declared He would accomplish in eternity past with regard to the salvation of sinners. Gods
sovereign purposes are not thwarted in any degree by the unbelief of those who spurn Christ.
I am God, He states, and there is no other; I am God, and there is no one like Me, declaring
the end from the beginning and from ancient times things which have not been done, saying,
My purpose will be established, and I will accomplish all My good pleasure (Isa. 46:910).
The atonement of Christ does not represent a failed attempt to save anyone who will not be
saved. All those whom God purposed to save from eternity past will be saved (cf.. John 17:12).
Yet it is worth reiterating once more that while Gods saving purpose is limited to the elect, His
desire for the salvation of sinners is as broad as the human race. He desires all men to be
saved and to come to the knowledge of the truth. And so Christ gave Himself as a ransom
sufficient for all. How graphically the atoning work of Christ reveals to us the heart of God for
the salvation of sinners!

That is why Paul refers to the atonement as the testimony borne by Christ at the proper time.
This thought precisely parallels Galatians 4:45, But when the fulness of the time came, God
sent forth His Son, born of a woman, born under the Law, in order that He might redeem those
who were under the Law. Christ gave Himself as a ransom at exactly the proper time in Gods
redemptive plan. His redemptive work is the most eloquent testimony ever borne to Gods
saving desire for all sinners. Evangelistic prayer for all men therefore reflects the heart of God,
and honors Christs work on the cross.

Evangelistic Prayer is in Accord with Pauls Divine Commission

And for this, Paul writes in verse 7, I was appointed a preacher and an apostle. This refers to
the great truths that God is our Savior, Christ is our mediator, and Christ gave Himself as a
ransom, as discussed in the preceding verses. Pauls divine commission was based on those
truths. Preacher derives from the verb kruss, which means to herald, proclaim, or speak
publicly. The ancient world had no news media, so announcements were made in the city
square. Paul was a public herald proclaiming the gospel of Jesus Christ. An apostle was a
messenger, sent on behalf of Christ. If the gospel message was exclusive, that would undercut
Pauls calling.

Paul reinforces the truthfulness of his calling as a teacher of the Gentiles in faith and truth with
the parenthetical statement in verse 7. He affirms I am telling the truth, I am not lying. In case
some doubted his teaching in this passage, he insists that he is speaking the truth.

We, too, are called to proclaim the gospel to the lost world. That call, like Pauls divine
commission, is based on Gods desire that all be saved. Evangelistic prayer acknowledges our
responsibility.

The Attitude of Evangelistic Prayer

Therefore I want the men in every place to pray, lifting up holy hands, without wrath and
dissension. (2:8)

Therefore indicates that this verse goes with the preceding section, not with what follows. The
change of subject comes in verse 9, as the word likewise shows (cf.. 3:8, 11). Having stressed
the importance of evangelistic prayer, Paul now tells us with what attitude we are to pray.
Want is from boulomai, and could be translated I command, or I purpose. Men is from
anr, and means men as opposed to women. Men are the leaders when the church meets for
corporate worship. When prayer is offered for the lost during those times, the men are to do
it. In the synagogues, only men were permitted to pray, and that was carried over into the
church. The phrase in every place appears four times in Pauls writings (cf.. 1 Cor. 1:2; 2 Cor.
2:14; 1 Thess. 1:8). All four times it refers to the official assembly of the church.

Some might argue that this teaching contradicts 1 Corinthians 11:5, where Paul permits
women to pray and proclaim the Word. That passage, however, must be interpreted in light
of 1 Corinthians 14:3435, which forbids women to speak in the assembly. Women are
permitted to pray and proclaim the Word, but not in churchthat is, when the church meets
for its corporate worship services. That in no way marks women as spiritually inferior (cf.. Gal.
3:28). Not even all men proclaim the Word in the assembly, only those so called and gifted.
(For a further discussion of this issue, see my book Different By Design [Wheaton, Ill.: Victor,
1994].)

The Old Testament saints frequently prayed lifting up their hands (cf.. 1 Kings 8:22; Neh.
8:6; Pss. 63:4; 134:2; 141:2; Isa. 1:15). But Pauls emphasis here is not on a particular posture
for prayer. The hands symbolize the activities of life, thus holy hands represent a holy life. That
is a prerequisite for effective prayer (cf.. Ps. 66:18). Holy translates hosios, which means
unpolluted, or unstained by evil. Those who pray for the lost must not be characterized by
wrath and dissension. They must be holy in heart and deed.

The greatest example of evangelistic praying is our Lord Himself. Isaiah 53:12 tells us He
interceded for the transgressors. On the cross He prayed, Father, forgive them; for they do
not know what they are doing (Luke 23:34). God answered those prayers with three thousand
converts on the Day of Pentecost, and countless thousands more through the centuries.

Do we pray for the lost like that? Do we have the passion that inspired John Knox to cry out,
Give me Scotland or I die? Is our attitude that of George Whitefield, who prayed, O Lord,
give me souls or take my soul? Can we, like Henry Martyn, say, I cannot endure existence if
Jesus is to be so dishonored?

God honors evangelistic prayer. Standing among those who killed Stephen was a young man
named Saul of Tarsus. Could it be that the great apostles salvation was in answer to Stephens
prayer, Lord, do not hold this sin against them? Evangelism begins with evangelistic prayer.

MacArthur, John: 1 Timothy. Chicago : Moody Press, 1995, S. 66